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ﻣﻜﻴﺔ ،ﻭﻫﻲ ﺛﻼﺙ ﻭﻋﺸﺮﻭﻥ ﺁﻳﺔ ﻣﻊ ﺍﻟﺒﺴﻤﻠﺔ
ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺃﻳﻀﺎ ﻣﺘﺴﻠﺴﻠﺔ ﺍﳌﻮﺿﻮﻉ ﻣﻊ ﺍﻟﺴﻮﺭ ﺍﻟﺴﺎﺑﻘﺔ .ﺇﺎ ﻣﻜﻴﺔ ﺣﻴﺚ ﻗﺎﻝ
ﻑ ﰲ ﻣ ﹼﻜﻴﺘﻬﺎ .ﻭﻟﻜﻦ ﺍﳌﺴﺘﺸﺮﻗﲔ ﺣﺎﻭﻟﻮﺍ ﺍﻟﺘﺸﻜﻴﻚ ﰲ ﺫﻟﻚ؛ ﺍﳌﻔﺴﺮﻭﻥ :ﻻ ﺧﻼ
ﺣﻴﺚ ﻳﻌﺘﱪﻫﺎ ﺍﳌﺴﺘﺸﺮﻕ ﺍﻷﳌﺎﱐ "ﻧﻮﻟﺪﻛﻪ" ﳑﺎ ﻧـﺰﻝ ﰲ ﺍﻟﻔﺘﺮﺓ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﺒﻌﺜﺔ
ﺍﻟﻨﺒﻮﻳﺔ ..ﺃﻱ ﰲ ﺍﻟﺴﻨﺘﲔ ﻭﺍﻟﻨﺼﻒ ﺍﻷﻭﱃ ،ﻭﻟﻜﻨﻪ ﻣﻊ ﺫﻟﻚ ﻳﻈﻦ ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻭﻣﺎ
ﻚ ﺍﹾﻟ ﹶﻔ ﻮ ﺯ ﺍﹾﻟ ﹶﻜِﺒ ﲑ ﻗﺪ ﺃﹸﺿﻴﻒ ﺇﻟﻴﻬﺎ ﻓﻴﻤﺎ ﺑﻌﺪ .ﻭﻟﻴﺲ ﻧ ﹶﻘﻤﻮﺍ ِﻣﻨ ﻬ ﻢ ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﹶﺫِﻟ
ﺍﳌﺮﺍﺩ ﻣﻦ ﻗﻮﻟﻪ ﻫﺬﺍ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻗﺪ ﺃﺿﻴﻔﺖ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﻣِﻦ ﻗﺒﻞ ﺷﺨﺺ ﺁﺧﺮ ،ﺑﻞ
ﻳﻌﲏ ﺃﻥ ﳏﻤﺪﺍ )( ﻧﻔﺴﻪ ﻗﺪ ﺃﺿﺎﻓﻬﺎ ﺇﱃ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﰲ ﺍﻟﻔﺘﺮﺓ ﺍﳌﺪﻧﻴﺔ .ﻭﺣﺠﺘﻪ ﺃﻥ
ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﲣﺘﻠﻒ ﺃﺳﻠﻮﺑﺎ ﻣﻊ ﺍﻵﻳﺎﺕ ﺍﳌﻜﻴﺔ ،ﻓﻬﻲ ﺃﻃﻮﻝ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻷﺧﺮﻯ،
ﻭﺃﺷﺒﻪ ﺑﺎﻟﺴﻮﺭ ﺍﳌﺪﻧﻴﺔ.
ﺃﻣﺎ ﺍﻟﻘﺴﻴﺲ "ﻭﻳﺮﻱ" ﻓﻴﻀﻴﻒ ﺃﻣﺮﺍ ﺁﺧﺮ ﻗﺎﺋﻼ :ﻟﻘﺪ ﻭﺭﺩ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻟﻔﻆ
ﺕ ﹸﺛ ﻢ ﹶﻟ ﻢ ﻳﺘﻮﺑﻮﺍ
ﲔ ﻭﺍﹾﻟ ﻤ ﺆ ِﻣﻨﺎ ِ
)ﺍﳌﺆﻣﻨﺎﺕ( ﰲ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻓﺘﻨﻮﺍ ﺍﹾﻟ ﻤ ﺆ ِﻣِﻨ
ﺤﺮِﻳ ِﻖ ،ﻭﻫﺬﺍ ﺍﻟﻠﻔﻆ ﱂ ﻳﻜﻦ ﺷﺎﺋﻌﺎ ﰲ ﺍﻟﺴﻮﺭ ﺏ ﺍﹾﻟ ﺏ ﺟ ﻬﻨ ﻢ ﻭﹶﻟ ﻬ ﻢ ﻋﺬﹶﺍ
ﹶﻓﹶﻠ ﻬ ﻢ ﻋﺬﹶﺍ
ﻕﺍﳌﻜﻴﺔ ،ﺑﻞ ﺗﻜﺮﺭ ﰲ ﺍﻟﺴﻮﺭ ﺍﳌﺪﻧﻴﺔ ﻓﻘﻂ .ﻭﻫﻜﺬﺍ ﻓﺈﻥ "ﻭﻳﺮﻱ" ﺃﻳﻀﺎ ﻳﺆﻳﺪ ﺍﳌﺴﺘﺸﺮ
"ﻧﻮﻟﺪﻛﻪ" ﺍﻟﺬﻱ ﺯﻋﻢ ﺃﻥ ﺁﻳﺎﺕ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺑﺪﺀﺍ ﻣﻦ ﺍﻵﻳﺔ ٨ﺣﱴ ﺍﻵﻳﺔ ١١ﻣﺪﻧﻴﺔ.
ﻭﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﻘﻀﻴﺔ ﻛﻮﻥ ﺍﻟﺴﻮﺭﺓ ﻣﻜﻴﺔ ﺃﻭ ﻣﺪﻧﻴﺔ ،ﻓﻠﻴﺴﺖ ﺑﺬﺍﺕ ﺑﺎﻝ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ
ﺖ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ، ﳓﻦ ﺍﳌﺴﻠﻤﲔ ،ﻓﺈﻧﻨﺎ ﻧﺆﻣﻦ ﺃﻥ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻬﺎ ﻗﺪ ﻧـﺰﻟ
ﻭﻫﻲ ﺻﺎﳊﺔ ﻟﻠﻌﻤﻞ ،ﺳﻮﺍﺀ ﰲ ﻣﻜﺔ ﻧﺰﻟﺖ ﺃﻭ ﰲ ﺍﳌﺪﻳﻨﺔ؛ ﻓﻜﻮﺎ ﻣﻜﻴﺔ ﺃﻭ ﻣﺪﻧﻴﺔ ﻻ
ﻳﻐﻴﺮ ﻣﻦ ﺍﻷﻣﺮ ﻛﺜﲑﺍ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ .ﺃﻣﺎ ﻣﻨﻜﺮﻭ ﺍﻹﺳﻼﻡ ﻓﻬﻢ ﻳﺮﻭﻥ ﺃﻥ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ
ﺚ ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺁﻳ ﹲﺔ ﻣﺎ ﻣﻜﻴ ﹰﺔ ﻛﻠﻬﺎ ﻣﻦ ﺍﺧﺘﻼﻕ ﳏﻤﺪ )( ،ﻓﻼ ﻳﻨﻔﻌﻬﻢ ﺃﻳﻀﺎ ﺍﻟﺒﺤ ﹸ
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ﺃﻭ ﻣﺪﻧﻴ ﹰﺔ .ﻭﻣﻊ ﺫﻟﻚ ﺳﺄﻧﺎﻗﺶ ﻫﺬﺍ ﺍﻻﻋﺘﺮﺍﺽ ،ﻷﺑﻴﻦ ﻛﻴﻒ ﻳﺘﻜﻠﻢ ﻫﺆﻻﺀ ﺍﳌﺴﺘﺸﺮﻗﻮﻥ
ﺃﺣﻴﺎﻧﺎ ﻋﻦ ﺍﻹﺳﻼﻡ ﺑﺄﻣﻮﺭ ﺳﺨﻴﻔﺔ ﻻ ﺃﺳﺎﺱ ﳍﺎ.
ﻼ ﺇﻥ ﺯﻋﻢ "ﻧﻮﻟﺪﻛﻪ" ﻫﺬﺍ ﺧﻼﻑ ﺍﻟﻌﻘﻞ ﰲ ﺭﺃﻳﻲ ،ﻷﻥ ﻃﻮﻝ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﻗﻠﻴ ﹰ
ﻼ ﻋﻠﻰ ﻧـﺰﻭﳍﺎ ﰲ ﺍﳌﺪﻳﻨﺔ .ﳓﻦ ﺍﳌﺴﻠﻤﲔ ﻧﺆﻣﻦ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ ﻟﻴﺲ ﰲ ﺣﺪ ﺫﺍﺗﻪ ﺩﻟﻴ ﹰ
ﺗﻨـﺰﻳﻞ ﻣﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﺑﻴﻨﻤﺎ ﻳﺮﻯ "ﻧﻮﻟﺪﻛﻪ" ﻭﺃﺻﺤﺎﺑﻪ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ ﻣﻦ ﺗﺄﻟﻴﻒ
ﳏﻤﺪ ،ﻭﻟﻴﺲ ﻣﺼﺪﺭﻩ ﺃﻱ ﺟﻬﺔ ﺃﺧﺮﻯ .ﻓﻠﻮ ﻗﻠﻨﺎ ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ ﻧـﺰﻝ ﻣﻦ ﻋﻨﺪ ﺍﷲ،
ﻓﺎﻟﻘﻮﻝ ﺇﻧﻪ ﺗﻌﺎﱃ ﻛﺎﻥ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺇﻧـﺰﺍﻝ ﺁﻳﺎﺕ ﻃﻮﻳﻠﺔ ﰲ ﺍﳌﺪﻳﻨﺔ ﺩﻭﻥ ﻣﻜﺔ ﲪ ﻖ
ﻭﻏﺒﺎﺀ .ﺃﻣﺎ ﺇﺫﺍ ﻗﻠﻨﺎ ﺇﻥ ﻛﻞ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﻣﻦ ﺗﺄﻟﻴﻒ ﳏﻤﺪ ،ﻓﺰﻋﻢ ﻧﻮﻟﺪﻛﻪ ﻭﻏﲑِﻩ ﺃﻥ
ﳏﻤﺪﺍ ﱂ ﻳﻜﻦ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺗﺄﻟﻴﻒ ﺁﻳﺎﺕ ﻃﻮﻳﻠﺔ ﰲ ﻣﻜﺔ ﻭﻗﺎﺩﺭﺍ ﻋﻠﻴﻬﺎ ﰲ ﺍﳌﺪﻳﻨﺔ
ﻒ .ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻵﻳﺎﺕ ﺍﳌﻜﻴﺔ ﻗﺼﲑﺓ -ﻋﺎﺩ ﹰﺓ -ﳊﻜﻤ ٍﺔ ﻣﺎ ،ﻓﻼ ﻳﻌﲏ ﺫﻟﻚ ﺃﻥ ﺳﺨ
ﻼﻣﺆﻟﱢﻔﻬﺎ ﱂ ﻳﻜﻦ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺇﻃﺎﻟﺘﻬﺎ ﻋﻨﺪ ﺍﳊﺎﺟﺔ .ﻓﺜﺒﺖ ﺃﻥ ﺩﻋﻮﺍﻫﻢ ﻫﺬﻩ ﺑﺎﻃﻠﺔ ﻋﻘ ﹰ
ﻛﻞ ﺍﻟﺒﻄﻼﻥ.
ﰒ ﺇﻥ ﺩﻋﻮﺍﻫﻢ ﺑﺎﻃﻠﺔ ﻋﻠﻰ ﺻﻌﻴﺪ ﺍﻟﻮﺍﻗﻊ ﺃﻳﻀﺎ ،ﻷﻥ ﻟﻔﻆ ﺍﳌﺆﻣﻨﺎﺕ ﺍﻟﺬﻱ ﺑﲎ
ﻋﻠﻴﻪ "ﻭﻳﺮﻱ" ﺍﻋﺘﺮﺍﺿﻪ ﺯﺍﻋﻤﺎ ﺃﻧﻪ ﱂ ﻳ ِﺮ ﺩ ﺇﻻ ﰲ ﺍﻟﺴﻮﺭ ﺍﳌﺪﻧﻴﺔ ﳌﻮﺟﻮ ﺩ ﰲ ﺍﻟﺴﻮﺭ ﺍﳌﻜﻴﺔ
ﻱ ﻭِﻟ ﻤ ﻦ ﺩ ﺧ ﹶﻞ ﺑﻴِﺘ ﻲ
ﺏ ﺍ ﹾﻏ ِﻔ ﺮ ﻟِﻲ ﻭِﻟﻮﺍِﻟ ﺪ ﺃﻳﻀﺎ ،ﺣﻴﺚ ﻗﺎﻝ ﺍﷲ ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﻮﺡ :ﺭ
ﲔ ﺇِﻻ ﺗﺒﺎﺭﺍ)ﻧﻮﺡ .(٢٩:ﻓﻘﺪ ﻭﺭﺩ ﰲ ﺕ ﻭﻻ ﺗ ِﺰ ِﺩ ﺍﻟﻈﱠﺎِﻟ ِﻤ
ﲔ ﻭﺍﹾﻟ ﻤ ﺆ ِﻣﻨﺎ ِ
ﻣ ﺆ ِﻣﻨﺎ ﻭِﻟ ﹾﻠ ﻤ ﺆ ِﻣِﻨ
ﻫﺬﻩ ﺍﻵﻳﺔ ﻟﻔﻆ ﺍﳌﺆﻣﻨﺎﺕ ،ﻛﻤﺎ ﺃﺎ ﻃﻮﻳﻠﺔ ﺃﻳﻀﺎ ،ﰒ ﻟﻴﺲ ﻫﻨﺎﻙ ﻣِﻦ ﺧﻼﻑ ﰲ
ﻛﻮﻥ ﺳﻮﺭﺓ ﻧﻮﺡ ﻣﻜﻴ ﹰﺔ .ﻓﻴﻘﻮﻝ ﺻﺎﺣﺐ "ﻓﺘﺢ ﺍﻟﺒﻴﺎﻥ" :ﺇﺎ ﻣﻜﻴﺔ .ﻭﻗﺎﻝ ﺍﻟﺰﺑﲑ:
ﻧـﺰﻟﺖ ﲟﻜﺔ .ﻭﻗﺎﻝ ﺻﺎﺣﺐ "ﺭﻭﺡ ﺍﳌﻌﺎﱐ" :ﻣﻜﻴﺔ ﺑﺎﻻﺗﻔﺎﻕ .ﺣﱴ ﺇﻥ "ﻧﻮﻟﺪﻛﻪ" -
ﺍﻟﺬﻱ ﺍﻋﺘﱪ ﺑﻌﺾ ﺁﻳﺎﺕ ﺳﻮﺭﺓ ﺍﻟﱪﻭﺝ ﻣﻜﻴﺔ ﺑﺴﺒﺐ ﻃﻮﳍﺎ -ﻓﻬﻮ ﻧﻔﺴﻪ ﻳﻘﻮﻝ ﻋﻦ
ﺳﻮﺭﺓ ﻧﻮﺡ :ﺇﺎ ﳑﺎ ﻧـﺰﻝ ﰲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﳋﻤﺲ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﺒﻌﺜﺔ .ﻭﺃﻣﺎ "ﻭﻳﺮﻱ" -
ﺍﻟﺬﻱ ﻳﻌﺘﱪ ﺑﻌﺾ ﺁﻳﺎﺕ ﺳﻮﺭﺓ ﺍﻟﱪﻭﺝ ﻣﺪﻧﻴﺔ ﻟﻮﺭﻭﺩ ﻟﻔﻆ ﺍﳌﺆﻣﻨﺎﺕ ﻓﻴﻬﺎ -ﻓﻬﻮ ﺍﻵﺧﺮ
ﻳﻌﺘﺮﻑ ﺃﻥ ﺳﻮﺭﺓ ﻧﻮﺡ ﻗﺪ ﻧـﺰﻟﺖ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻟﻠﺒﻌﺜﺔ ﺍﻟﻨﺒﻮﻳﺔ .ﻓﺜﺒﺖ ﺑﺸﻬﺎﺩﺓ
ﻧﻮﻟﺪﻛﻪ ﻭﻭﻳﺮﻱ ﻧﻔﺴﻴﻬﻤﺎ ﺃﻥ ﻟﻔﻆ ﺍﳌﺆﻣﻨﺎﺕ ﻗﺪ ﻭﺭﺩ ﰲ ﺍﻟﺴﻮﺭ ﺍﳌﻜﻴﺔ ﺃﻳﻀﺎ ،ﻭﺃﻥ
ﺑﻌﺾ ﺁﻳﺎﺕ ﺍﻟﺴﻮﺭ ﺍﳌﻜﻴﺔ ﻃﻮﻳﻠﺔ ﺃﻳﻀﺎ .ﻓﺜﺒﺖ ﺃﻥ ﺍﺳﺘﺪﻻﳍﻢ ﻋﻦ ﻛﻮﻥ ﺳﻮﺭﺓ ﺍﻟﱪﻭﺝ
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ﻣﺪﻧﻴﺔ ﺇﳕﺎ ﻛﺎﻥ ﳎﺮﺩ ﲣﻤﲔ ﻣﻔﺘﺮﻯ ،ﻭﺣﻴﺚ ﺇﻥ ﺍﳌﺮﺀ ﻳﻨﺴﻰ ﻣﺎ ﻗﺎﻟﻪ ﻋﻠﻰ ﺳﺒﻴﻞ
ﺍﻟﺘﺨﺮﻳﺺ ﻭﺍﻟﺘﺨﻤﲔ ،ﻓﻨﺠﺪ ﻫﺆﻻﺀ ﺍﳌﺴﺘﺸﺮﻗﲔ ﻳﺄﺗﻮﻥ ﺑﺎﺳﺘﻨﺘﺎﺟﺎﺕ ﻣﺘﻨﺎﻗﻀﺔ.
ﺍﻟﻮﺍﻗﻊ ﺃﻥ ﻣﺎ ﻳﻘﺪﻣﻪ ﺍﳌﺴﺘﺸﺮﻗﻮﻥ ﺍﻷﻭﺭﻭﺑﻴﻮﻥ ﻛﺪﻟﻴﻞ ﻋﻠﻰ ﻃﻌﻨﻬﻢ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ
ﺇﳕﺎ ﻫﻮ ﳎﺮﺩ ﻇ ﻦ ﻭﲣﻤﲔ ،ﻭﻟﻜﻦ ﺍﳌﺜﻘﻔﲔ ﺍﳍﻨﻮﺩ ﻋﻨﺪﻣﺎ ﻳﺴﻤﻌﻮﻥ ﺷﻴﺌﺎ ﻣﻦ ﺃﻓﻮﺍﻩ
ﺍﳌﺴﺘﺸﺮﻗﲔ ﻳﻈﻨﻮﻥ ﺃﻧﻪ ﺃﻛﺜﺮ ﻗﺪﺍﺳﺔ ﻣﻦ ﺍﻟﻮﺣﻲ ﺍﻟﺮﺑﺎﱐ ،ﻣﻊ ﺃﻥ ﺍﻟﺘﺪﺑﺮ ﰲ ﺃﻗﻮﺍﳍﻢ
ﻳﻜﺸﻒ ﺃﺎ ﻟﻴﺴﺖ ﺃﻛﺜﺮ ﻣﻦ ﲣﺮﻳﺺ ﻭﺍﻓﺘﺮﺍﺀ.
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∩∇∪ ׊θåκà− tÏΖÏΒ÷σßϑø9$$Î/ tβθè=yèøtƒ $tΒ 4’n?tã öΝèδuρ ∩∠∪ ׊θãèè% $pκön=tæ
ﺷﺮﺡ ﺍﻟﻜﻠﻤﺎﺕ:
ﺍ ُﻷﺧﺪﻭﺩ :ﺍﳊﹸﻔﺮ ﹸﺓ ﺍﳌﺴﺘﻄﻴﻠ ﹸﺔ ﰲ ﺍﻷﺭﺽ ،ﲨﻌﻪ ﺃﺧﺎﺩﻳ ﺪ) .ﺍﻷﻗﺮﺏ(
ﺍﻟﺘﻔﺴﲑ :ﺃﻱ ﻫﻠﻚ ﺃﻭ ﺳﻴﻬﻠﻚ ﺃﺻﺤﺎﺏ ﺍﳋﻨﺎﺩﻕ ﺍﳌﻠﻴﺌﺔ ﺑﺎﻟﻨﺎﺭ ﺫﺍﺕ ﺍﻟﻮﻗﻮﺩ..
ﻭﻛﺄﻧﻪ ﺗﻌﺎﱃ ﺑﲔ ﺃﻥ ﺳﺒﺐ ﻫﻼﻛﻬﻢ ﻟﻴﺲ ﺣﻔﺮ ﺍﳋﻨﺎﺩﻕ ﻭﺇﳕﺎ ﺇﺷﻌﺎﻝ ﺍﻟﻨﺎﺭ ﻓﻴﻬﺎ
ﻟﺘﻌﺬﻳﺐ ﺍﻟﻨﺎﺱ.
ﻚﰲ ﲦﺔ ﻗﻮﻻﻥ ﻟﻠﻤﻔﺴﺮﻳﻦ ﰲ ﺗﻔﺴﲑ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ،ﺃﻭﳍﻤﺎ :ﺃﺎ ﺗﺘﺤﺪﺙ ﻋﻦ ﻣِﻠ ٍ
ﺍﳊﺒﺸﺔ ﻛﺎﻥ ﻳﻌﺬﹼﺏ ﺑﻌﺾ ﺍﳌﻮﺣﺪﻳﻦ .ﻭﺍﻟﻘﻮﻝ ﺍﻵﺧﺮ ﺃﺎ ﺗﺘﺤﺪﺙ ﻋﻦ ﺩﺍﻧﻴﺎﻝ ﻭﺻﺎﺣﺒﻴﻪ
ﺍﻟﺬﻳﻦ ﻋﺬﹼﻢ ﻧﺒﻮﺧﺬﻧﺼﺮ) .ﺭﻭﺡ ﺍﳌﻌﺎﱐ ،ﻭﺍﻟﻄﱪﻱ ،ﻭﻓﺘﺢ ﺍﻟﺒﻴﺎﻥ(
ﺃﺳﺘﻐﺮﺏ ﻛﻴﻒ ﻛﺘﺐ ﺍﳌﻔﺴﺮﻭﻥ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ،ﻣﻊ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﺘﺤﺪﺙ ﻋﻦ
ﻭﺍﻗﻌﺔ ﺣﻘﻴﻘﻴﺔ ﻭﺭﺩﺕ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﰲ ﻛﺘﺎﺏ ﺩﺍﻧﻴﺎﻝ ﻛﺎﻵﰐ:
ﺖﺿ ﻪ ِﺳ ﺐ ﻃﹸﻮﹸﻟ ﻪ ِﺳﺘﻮ ﹶﻥ ِﺫﺭﺍﻋﺎ ﻭ ﻋ ﺮ ﺻﻨ ﻊ ِﺗ ﻤﺜﹶﺎ ﹰﻻ ِﻣ ﻦ ﹶﺫ ﻫ ٍﻚ ﺼ ﺮ ﺍﹾﻟ ﻤِﻠ
"ﻧﺒﻮ ﺧ ﹾﺬﻧ
ﺠ ﻤ ﻊﻚ ِﻟﻴ ﺼ ﺮ ﺍﹾﻟ ﻤِﻠ
ﺼﺒ ﻪ ﻓِﻲ ﺑ ﹾﻘ ﻌ ِﺔ ﺩﻭﺭﺍ ﻓِﻲ ِﻭ ﹶﻻﻳ ِﺔ ﺑﺎِﺑ ﹶﻞ .ﹸﺛ ﻢ ﹶﺃ ﺭ ﺳ ﹶﻞ ﻧﺒﻮ ﺧ ﹾﺬﻧ ﹶﺃ ﹾﺫ ﺭﻉٍ ،ﻭﻧ
ﲔ ﻭ ﹸﻛ ﱠﻞ ﺣﻜﱠﺎ ِﻡ ﺨ ﺰﻧ ﹶﺔ ﻭﺍﹾﻟ ﹸﻔ ﹶﻘﻬﺎ َﺀ ﻭﺍﹾﻟ ﻤ ﹾﻔِﺘ
ﺤ ﻦ ﻭﺍﹾﻟﻮﻻ ﹶﺓ ﻭﺍﹾﻟ ﹸﻘﻀﺎ ﹶﺓ ﻭﺍﹾﻟ ﺸ ﺍﹾﻟ ﻤﺮﺍ ِﺯﺑ ﹶﺔ ﻭﺍﻟ
ﻚ .ﺣِﻴﻨِﺌ ٍﺬ ﺍ ﺟﺘ ﻤ ﻊ ﺼ ﺮ ﺍﹾﻟ ﻤِﻠ
ﺼﺒ ﻪ ﻧﺒﻮ ﺧ ﹾﺬﻧ ﲔ ﺍﻟﺘ ﻤﺜﹶﺎ ِﻝ ﺍﱠﻟﺬِﻱ ﻧ ﺍﹾﻟ ِﻮ ﹶﻻﻳﺎﺕِِ ،ﻟﻴ ﹾﺄﺗﻮﺍ ِﻟﺘ ﺪ ِﺷ ِ
ﺨﺰﻧ ﹸﺔ ﻭﺍﹾﻟ ﹸﻔ ﹶﻘﻬﺎ ُﺀ ﻭﺍﹾﻟ ﻤ ﹾﻔﺘﻮ ﹶﻥ ﻭ ﹸﻛ ﱡﻞ ﺣﻜﱠﺎ ِﻡ ﺤ ﻦ ﻭﺍﹾﻟ ﻮ ﹶﻻ ﹸﺓ ﻭﺍﹾﻟ ﹸﻘﻀﺎ ﹸﺓ ﻭﺍﹾﻟ ﺸ ﺍﹾﻟ ﻤﺮﺍ ِﺯﺑ ﹸﺔ ﻭﺍﻟ
ﺼﺮ ﺍﹾﻟ ﻤِﻠﻚ ،ﻭ ﻭﹶﻗﻔﹸﻮﺍ ﹶﺃﻣﺎ ﻡ ﺍﻟﺘ ﻤﺜﹶﺎ ِﻝ ﺍﱠﻟﺬِﻱ ﺼﺒ ﻪ ﻧﺒﻮ ﺧ ﹾﺬﻧ
ﲔ ﺍﻟﺘ ﻤﺜﹶﺎ ِﻝ ﺍﱠﻟﺬِﻱ ﻧ ﺕ ِﻟﺘ ﺪ ِﺷ ِ
ﺍﹾﻟﻮِﻻﻳﺎ ِ
א
وج
٤٧٦ אא
ﺴﻨﺔﹸ، ﺏ ﻭﺍ ُﻷ ﻣ ﻢ ﻭﺍ َﻷﹾﻟ ِﺸﻌﻮ ﺸ ﺪ ٍﺓ» :ﹶﻗ ﺪ ﹸﺃ ِﻣ ﺮﺗ ﻢ ﹶﺃﻳ ﻬﺎ ﺍﻟ ﺼ ﺮ .ﻭﻧﺎﺩﻯ ﻣﻨﺎ ٍﺩ ِﺑ ِ ﺼﺒ ﻪ ﻧﺒﻮ ﺧ ﹾﺬﻧ
ﻧ
ﺴﻨ ِﻄ ِﲑ ﻭﺍﹾﻟ ِﻤ ﺰﻣﺎ ِﺭ ﻭ ﹸﻛ ﱢﻞ ﺏ ﻭﺍﻟ ﻱ ﻭﺍﹾﻟﻌﻮ ِﺩ ﻭﺍﻟ ﺮﺑﺎ ِ ﺕ ﺍﹾﻟ ﹶﻘ ﺮ ِﻥ ﻭﺍﻟﻨﺎ ِ ﺻ ﻮ ﺴ ﻤﻌﻮ ﹶﻥ ِﻋﻨﺪﻣﺎ ﺗ
ﻚ. ﺼ ﺮ ﺍﹾﻟ ﻤِﻠ ﺼﺒ ﻪ ﻧﺒﻮ ﺧ ﹾﺬﻧ ﺐ ﺍﱠﻟﺬِﻱ ﻧ ﺠﺪﻭﺍ ﻟِِﺘ ﻤﺜﹶﺎ ِﻝ ﺍﻟ ﱠﺬ ﻫ ِ ﺴ ﺨﺮﻭﺍ ﻭﺗ ﻉ ﺍﹾﻟ ﻌ ﺰﻑِ ،ﹶﺃ ﹾﻥ ﺗ ِ ﹶﺃﻧﻮﺍ ِ
ﻂ ﹶﺃﺗﻮ ِﻥ ﻧﺎ ٍﺭ ﻣﺘ ِﻘ ﺪ ٍﺓ«َ .ﻷ ﺟ ِﻞ ﻚ ﺍﻟﺴﺎ ﻋ ِﺔ ﻳ ﹾﻠﻘﹶﻰ ﻓِﻲ ﻭ ﺳ ِ ﺠﺪ ،ﹶﻓﻔِﻲ ِﺗ ﹾﻠ ﺴ ﺨ ﺮ ﻭﻳ ﻭ ﻣ ﻦ ﹶﻻ ﻳ ِ
ﺴﻨ ِﻄ ِﲑ ﺏ ﻭﺍﻟ ﻱ ﻭﺍﹾﻟﻌﻮ ِﺩ ﻭﺍﻟ ﺮﺑﺎ ِ ﺕ ﺍﹾﻟ ﹶﻘ ﺮ ِﻥ ﻭﺍﻟﻨﺎ ِ ﺻ ﻮ ﺏ ﺸﻌﻮ ِ ﻚ ﻭ ﹾﻗﺘﻤﺎ ﺳ ِﻤ ﻊ ﹸﻛ ﱡﻞ ﺍﻟ ﺫِﻟ
ﺐ ﺠﺪﻭﺍ ِﻟِﺘ ﻤﺜﹶﺎ ِﻝ ﺍﻟ ﱠﺬ ﻫ ِ ﺴﻨ ِﺔ ﻭ ﺳ ﺏ ﻭﺍ ُﻷ ﻣ ِﻢ ﻭﺍ َﻷﹾﻟ ِ ﺸﻌﻮ ِ ﻉ ﺍﹾﻟ ﻌ ﺰﻑِ ،ﺧ ﺮ ﹸﻛ ﱡﻞ ﺍﻟ ﻭ ﹸﻛ ﱢﻞ ﹶﺃﻧﻮﺍ ِ
ﻚ ﺗ ﹶﻘ ﺪ ﻡ ﺣِﻴﻨِﺌ ٍﺬ ِﺭﺟﺎ ﹲﻝ ﹶﻛ ﹾﻠﺪﺍِﻧﻴﻮ ﹶﻥ ﻭﺍ ﺷﺘ ﹶﻜﻮﺍ ﻚَ .ﻷ ﺟ ِﻞ ﺫِﻟ ﺼ ﺮ ﺍﹾﻟ ﻤِﻠ ﺼﺒ ﻪ ﻧﺒﻮ ﺧ ﹾﺬﻧ
ﺍﱠﻟﺬِﻱ ﻧ
ﺖ ﺶ ِﺇﻟﹶﻰ ﺍ َﻷﺑ ِﺪ! ﹶﺃﻧ ﺼ ﺮ» :ﹶﺃﻳﻬﺎ ﺍﹾﻟ ﻤِﻠﻚِ ،ﻋ ﻚ ﻧﺒﻮ ﺧ ﹾﺬﻧ ﻋﻠﹶﻰ ﺍﹾﻟﻴﻬﻮﺩِ ،ﹶﺃﺟﺎﺑﻮﺍ ﻭﻗﹶﺎﻟﹸﻮﺍ ِﻟ ﹾﻠ ﻤِﻠ ِ
ﻱ ﻭﺍﹾﻟﻌﻮ ِﺩ ﺕ ﺍﹾﻟ ﹶﻘ ﺮ ِﻥ ﻭﺍﻟﻨﺎ ِ ﺻ ﻮ
ﺴ ﻤ ﻊ ﺕ ﹶﺃ ﻣﺮﺍ ِﺑﹶﺄ ﱠﻥ ﹸﻛ ﱠﻞ ِﺇﻧﺴﺎ ٍﻥ ﻳ ﺻ ﺪ ﺭ ﻚ ﹶﻗ ﺪ ﹶﺃ ﹶﺃﻳﻬﺎ ﺍﹾﻟ ﻤِﻠ
ﺐ .ﻭ ﻣ ﻦ ﺠ ﺪ ِﻟِﺘ ﻤﺜﹶﺎ ِﻝ ﺍﻟ ﱠﺬ ﻫ ِ
ﺴ ﺨ ﺮ ﻭﻳ ﻉ ﺍﹾﻟ ﻌ ﺰﻑِ ،ﻳ ِ ﺴﻨ ِﻄﲑِ ﻭﺍﹾﻟ ِﻤ ﺰﻣﺎ ِﺭ ﻭ ﹸﻛ ﱢﻞ ﹶﺃﻧﻮﺍ ِ ﺏ ﻭﺍﻟ ﻭﺍﻟ ﺮﺑﺎ ِ
ﻂ ﹶﺃﺗﻮ ِﻥ ﻧﺎ ٍﺭ ﻣﺘ ِﻘ ﺪ ٍﺓ .ﻳﻮ ﺟ ﺪ ِﺭﺟﺎ ﹲﻝ ﻳﻬﻮﺩ ،ﺍﱠﻟﺬِﻳ ﻦ ﺠ ﺪ ﻓﹶِﺈﻧ ﻪ ﻳ ﹾﻠﻘﹶﻰ ﻓِﻲ ﻭ ﺳ ِ ﺴ ﺨ ﺮ ﻭﻳ ﹶﻻ ﻳ ِ
ﺸ ﺦ ﻭ ﻋﺒ ﺪﻧ ﻐ ﻮ .ﻫ ﺆ ﹶﻻ ِﺀ ﺍﻟ ﺮ ﺟﺎ ﹸﻝ ﹶﻟ ﻢ ﺥ ﻭﻣِﻴ ﻭ ﱠﻛ ﹾﻠﺘ ﻬ ﻢ ﻋﻠﹶﻰ ﹶﺃ ﻋﻤﺎ ِﻝ ِﻭ ﹶﻻﻳ ِﺔ ﺑﺎِﺑ ﹶﻞ :ﺷ ﺪ ﺭ
ﺖ ﹶﻻ ﺼﺒ ﺐ ﺍﱠﻟﺬِﻱ ﻧ ﻚ ﹶﻻ ﻳ ﻌﺒﺪﻭﻥﹶ ،ﻭِﻟِﺘ ﻤﺜﹶﺎ ِﻝ ﺍﻟ ﱠﺬ ﻫ ِ ﻚ ﺍ ﻋِﺘﺒﺎﺭﺍ .ﺁِﻟ ﻬﺘ ﻚ ﹶﺃﻳﻬﺎ ﺍﹾﻟ ﻤِﻠ ﺠ ﻌﻠﹸﻮﺍ ﹶﻟ ﻳ
ﺠﺪﻭ ﹶﻥ«. ﺴﻳ
ﺸ ﺦ ﻭ ﻋﺒ ﺪﻧ ﻐ ﻮ .ﹶﻓﹶﺄﺗﻮﺍﺥ ﻭﻣِﻴ ﻆ ِﺑِﺈ ﺣﻀﺎ ِﺭ ﺷ ﺪ ﺭ ﺐ ﻭﻏﹶﻴ ٍ ﻀ ٍ ﺼ ﺮ ِﺑ ﻐ ﺣِﻴﻨِﺌ ٍﺬ ﹶﺃ ﻣ ﺮ ﻧﺒﻮ ﺧ ﹾﺬﻧ
ﺥ ﺼ ﺮ ﻭﻗﹶﺎ ﹶﻝ ﹶﻟ ﻬ ﻢ» :ﺗ ﻌ ﻤﺪﺍ ﻳﺎ ﺷ ﺪ ﺭ ﺏ ﻧﺒﻮ ﺧ ﹾﺬﻧ ﻚ .ﹶﻓﹶﺄﺟﺎ ﺑِﻬ ﺆ ﹶﻻ ِﺀ ﺍﻟ ﺮﺟﺎ ِﻝ ﹸﻗﺪﺍ ﻡ ﺍﹾﻟ ﻤِﻠ ِ
ﺖ! ﹶﻓِﺈ ﹾﻥ ﺼﺒ ﺐ ﺍﱠﻟﺬِﻱ ﻧ ﺠﺪﻭ ﹶﻥ ِﻟِﺘ ﻤﺜﹶﺎ ِﻝ ﺍﻟ ﱠﺬ ﻫ ِ ﺴ ﺸ ﺦ ﻭ ﻋﺒ ﺪﻧ ﻐ ﻮ ﻻ ﺗ ﻌﺒﺪﻭ ﹶﻥ ﺁِﻟ ﻬﺘِﻲ ﻭﻻ ﺗ ﻭﻣِﻴ
ﺴﻨ ِﻄ ِﲑ ﺏ ﻭﺍﻟ ﻱ ﻭﺍﹾﻟﻌﻮ ِﺩ ﻭﺍﻟ ﺮﺑﺎ ِ ﺕ ﺍﹾﻟ ﹶﻘ ﺮ ِﻥ ﻭﺍﻟﻨﺎ ِ ﺻ ﻮ ﺴ ﻤﻌﻮ ﹶﻥ ﺴﺘ ِﻌﺪﻳ ﻦ ِﻋﻨ ﺪﻣﺎ ﺗ ﹸﻛﻨﺘ ﻢ ﺍﻵ ﹶﻥ ﻣ
ﺠﺪﻭﺍ ﻟِﻠﺘ ﻤﺜﹶﺎ ِﻝ ﺍﱠﻟﺬِﻱ ﻋ ِﻤ ﹾﻠﺘ ﻪ .ﻭِﺇ ﹾﻥ ﹶﻟ ﻢ ﺴ ﺨﺮﻭﺍ ﻭﺗ ﻑ ِﺇﻟﹶﻰ ﹶﺃ ﹾﻥ ﺗِ ﻉ ﺍﹾﻟ ﻌ ﺰ ِ ﻭﺍﹾﻟ ِﻤ ﺰﻣﺎ ِﺭ ﻭ ﹸﻛ ﱠﻞ ﹶﺃﻧﻮﺍ ِ
ﻂ ﹶﺃﺗﻮ ِﻥ ﺍﻟﻨﺎ ِﺭ ﺍﹾﻟ ﻤﺘ ِﻘ ﺪ ِﺓ .ﻭ ﻣ ﻦ ﻫ ﻮ ﺍﻹِﻟ ﻪ ﺍﱠﻟﺬِﻱ ﻚ ﺍﻟﺴﺎ ﻋ ِﺔ ﺗ ﹾﻠ ﹶﻘ ﻮ ﹶﻥ ﻓِﻲ ﻭ ﺳ ِ ﺠﺪﻭﺍ ﹶﻓﻔِﻲ ِﺗ ﹾﻠ ﺴﺗ
ﻚ» :ﻳﺎ ﺸ ﺦ ﻭ ﻋﺒ ﺪﻧ ﻐ ﻮ ﻭﻗﹶﺎﻟﹸﻮﺍ ﻟِﻠ ﻤِﻠ ِ ﺥ ﻭﻣِﻴ ﺏ ﺷ ﺪ ﺭ ﻳﻨ ِﻘ ﹸﺬ ﹸﻛ ﻢ ِﻣ ﻦ ﻳ ﺪﻱ؟« .ﹶﻓﹶﺄﺟﺎ
ﻚ ﻋ ﻦ ﻫﺬﹶﺍ ﺍ َﻷ ﻣ ِﺮ .ﻫ ﻮﺫﹶﺍ ﻳﻮ ﺟ ﺪ ِﺇ ﹸﳍﻨﺎ ﺍﱠﻟﺬِﻱ ﻧ ﻌﺒ ﺪ ﻩ ﺼﺮ ،ﹶﻻ ﻳ ﹾﻠ ﺰ ﻣﻨﺎ ﹶﺃ ﹾﻥ ﻧﺠِﻴﺒ ﻧﺒﻮ ﺧ ﹾﺬﻧ
ﻚ .ﻭِﺇ ﱠﻻ ﺠﻴﻨﺎ ِﻣ ﻦ ﹶﺃﺗﻮ ِﻥ ﺍﻟﻨﺎ ِﺭ ﺍﹾﻟ ﻤﺘ ِﻘ ﺪﺓِ ،ﻭﹶﺃ ﹾﻥ ﻳﻨ ِﻘ ﹶﺬﻧﺎ ِﻣ ﻦ ﻳ ِﺪ ﻙ ﹶﺃﻳﻬﺎ ﺍﹾﻟ ﻤِﻠ ﺴﺘﻄِﻴ ﻊ ﹶﺃ ﹾﻥ ﻳﻨ ﻳ
ﺐ ﺍﱠﻟﺬِﻱ ﺠ ﺪ ِﻟِﺘ ﻤﹶﺜﺎ ِﻝ ﺍﻟ ﱠﺬ ﻫ ِ
ﺴ ﻚ ﻭ ﹶﻻ ﻧ ﻚ ﹶﺃﻳﻬﺎ ﺍﹾﻟ ﻤِﻠﻚ ،ﺃﹶﻧﻨﺎ ﹶﻻ ﻧ ﻌﺒ ﺪ ﺁِﻟ ﻬﺘ ﹶﻓِﹾﻠﻴ ﹸﻜ ﻦ ﻣ ﻌﻠﹸﻮﻣﺎ ﹶﻟ
ﺼﺒﺘ ﻪ«.
ﻧ
א
وج
٤٧٧ אא
ﺸ ﺦ ﻭ ﻋﺒ ﺪﻧ ﻐﻮ، ﺥ ﻭﻣِﻴ ﺼ ﺮ ﹶﻏﻴﻈﹰﺎ ﻭﺗ ﻐﻴ ﺮ ﻣﻨ ﹶﻈ ﺮ ﻭ ﺟ ِﻬ ِﻪ ﻋﻠﹶﻰ ﺷ ﺪ ﺭ ﻸ ﻧﺒﻮ ﺧ ﹾﺬﻧ ﺣِﻴﻨِﺌ ٍﺬ ﺍ ﻣﺘ َ
ﺤﻤﻰ .ﻭﹶﺃ ﻣ ﺮ ﻑ ﹶﺃ ﹾﻛﹶﺜ ﺮ ِﻣﻤﺎ ﻛﹶﺎ ﹶﻥ ﻣ ﻌﺘﺎﺩﺍ ﹶﺃ ﹾﻥ ﻳ ﺿﻌﺎ ٍ ﺤﻤﻮﺍ ﺍ َﻷﺗﻮ ﹶﻥ ﺳﺒ ﻌ ﹶﺔ ﹶﺃ ﺏ ﻭﹶﺃ ﻣ ﺮ ِﺑﹶﺄ ﹾﻥ ﻳ
ﹶﻓﹶﺄﺟﺎ
ﺸﺦ ﻭ ﻋﺒ ﺪﻧ ﻐ ﻮ ﻭﻳ ﹾﻠﻘﹸﻮ ﻫ ﻢ ﻓِﻲ ﹶﺃﺗﻮ ِﻥ ﺍﻟﻨﺎ ِﺭ ﺥ ﻭﻣِﻴ ﺸ ِﻪ ِﺑﹶﺄ ﹾﻥ ﻳﻮِﺛﻘﹸﻮﺍ ﺷ ﺪ ﺭ ﺟﺒﺎِﺑ ﺮ ﹶﺓ ﺍﹾﻟ ﹸﻘﻮِ ﺓ ﻓِﻲ ﺟﻴ ِ
ﺼِﺘ ِﻬ ﻢ ﻭﹶﺃ ﺭ ِﺩﻳِﺘ ِﻬ ﻢ ﻭِﻟﺒﺎ ِﺳ ِﻬ ﻢ ﻭﹸﺃﹾﻟﻘﹸﻮﺍ
ﺍﹾﻟ ﻤﺘ ِﻘ ﺪ ِﺓ .ﹸﺛ ﻢ ﺃﹸﻭِﺛ ﻖ ﻫ ﺆ ﹶﻻ ِﺀ ﺍﻟ ﺮﺟﺎ ﹸﻝ ﻓِﻲ ﺳﺮﺍﻭِﻳِﻠ ِﻬ ﻢ ﻭﹶﺃ ﹾﻗ ِﻤ
ﻚ ﺷﺪِﻳ ﺪﹲﺓ ﻭﺍ َﻷﺗﻮ ﹶﻥ ﹶﻗ ﺪ ﺣ ِﻤ ﻲ ﺚ ِﺇ ﱠﻥ ﻛﹶِﻠ ﻤ ﹶﺔ ﺍﹾﻟ ﻤِﻠ ِ ﻂ ﹶﺃﺗﻮ ِﻥ ﺍﻟﻨﺎ ِﺭ ﺍﹾﻟ ﻤﺘ ِﻘ ﺪ ِﺓ .ﻭ ِﻣ ﻦ ﺣﻴ ﹸ ﻓِﻲ ﻭ ﺳ ِ
ﻼﹶﺛ ﹸﺔﺸ ﺦ ﻭ ﻋﺒ ﺪﻧ ﻐ ﻮ .ﻭﻫ ﺆ ﹶﻻ ِﺀ ﺍﻟﱠﺜ ﹶ ﺥ ﻭﻣِﻴ ﺐ ﺍﻟﻨﺎ ِﺭ ﺍﻟ ﺮﺟﺎ ﹶﻝ ﺍﱠﻟﺬِﻳ ﻦ ﺭﹶﻓﻌﻮﺍ ﺷ ﺪ ﺭ ِﺟﺪﺍ ،ﹶﻗﺘ ﹶﻞ ﹶﻟﻬِﻴ
ﻂ ﹶﺃﺗﻮ ِﻥ ﺍﻟﻨﺎ ِﺭ ﺍﹾﻟ ﻤﺘ ِﻘ ﺪ ِﺓ.ﲔ ﻓِﻲ ﻭ ﺳ ِ ﺸ ﺦ ﻭ ﻋﺒ ﺪﻧ ﻐﻮ ،ﺳ ﹶﻘﻄﹸﻮﺍ ﻣﻮﹶﺛ ِﻘ ﺥ ﻭﻣِﻴ ﺍﻟ ﺮ ﺟﺎﻝِ ،ﺷ ﺪ ﺭ
ﺸﲑِﻳ ِﻪ» :ﹶﺃﹶﻟ ﻢ ﻧ ﹾﻠ ِﻖ ﺏ ﻭﻗﹶﺎ ﹶﻝ ِﻟ ﻤ ِ ﺴ ِﺮﻋﺎ ﹶﻓﹶﺄﺟﺎ ﻚ ﻭﻗﹶﺎ ﻡ ﻣ ﺼ ﺮ ﺍﹾﻟ ﻤﻠِ ﺤﻴ ﺮ ﻧﺒﻮ ﺧ ﹾﺬﻧ ﺣِﻴﻨِﺌ ٍﺬ ﺗ
ﺻﺤِﻴ ﺢ ﹶﺃﻳﻬﺎ ﻚ » : ﻂ ﺍﻟﻨﺎﺭِ؟« ﹶﻓﹶﺄﺟﺎﺑﻮﺍ ﻭﻗﹶﺎﻟﹸﻮﺍ ِﻟ ﹾﻠ ﻤِﻠ ِ ﲔ ﻓِﻲ ﻭ ﺳ ِ ﻼﹶﺛ ﹶﺔ ِﺭﺟﺎﻝ ﻣﻮﹶﺛ ِﻘ ﹶﺛ ﹶ
ﻂ ﺍﻟﻨﺎ ِﺭ ﺸ ﻮ ﹶﻥ ﻓِﻲ ﻭ ﺳ ِ ﲔ ﻳﺘ ﻤ ﺤﻠﹸﻮِﻟ ﺏ ﻭﻗﹶﺎ ﹶﻝ» :ﻫﺎ ﹶﺃﻧﺎ ﻧﺎ ِﻇ ﺮ ﹶﺃ ﺭﺑ ﻌ ﹶﺔ ِﺭﺟﺎﻝ ﻣ ﻚ« .ﹶﺃﺟﺎ ﺍﹾﻟ ﻤِﻠ
ﺏ ﺼ ﺮ ِﺇﻟﹶﻰ ﺑﺎ ِ ﺏ ﻧﺒﻮ ﺧ ﹾﺬﻧ ﻭﻣﺎ ِﺑ ِﻬ ﻢ ﺿ ﺮﺭ ،ﻭ ﻣﻨ ﹶﻈ ﺮ ﺍﻟﺮﺍﺑ ِﻊ ﺷﺒِﻴ ﻪ ﺑِﺎﺑ ِﻦ ﺍﻵِﻟ ﻬ ِﺔ« .ﹸﺛ ﻢ ﺍ ﹾﻗﺘ ﺮ
ﷲ ﺍﹾﻟ ﻌِﻠﻲ، ﺸ ﺦ ﻭ ﻋﺒ ﺪﻧﻐﻮ ،ﻳﺎ ﻋﺒِﻴ ﺪ ﺍ ِ ﺥ ﻭﻣِﻴ ﹶﺃﺗﻮ ِﻥ ﺍﻟﻨﺎ ِﺭ ﺍﹾﻟ ﻤﺘ ِﻘ ﺪ ِﺓ ﻭﹶﺃﺟﺎﺏَ ،ﹶﻓﻘﹶﺎ ﹶﻝ» :ﻳﺎ ﺷ ﺪ ﺭ
ﺖﻂ ﺍﻟﻨﺎ ِﺭ .ﻓﹶﺎ ﺟﺘ ﻤ ﻌ ِ ﺸ ﺦ ﻭ ﻋﺒ ﺪﻧﻐﻮ ِﻣ ﻦ ﻭ ﺳ ِ ﺥ ﻭﻣِﻴ ﺝ ﺷ ﺪ ﺭ ﺨ ﺮ
ﺍ ﺧ ﺮﺟﻮﺍ ﻭﺗﻌﺎﹶﻟﻮﺍ« .ﹶﻓ
ﻚ ﻭ ﺭﹶﺃﻭﺍ ﻫ ﺆ ﹶﻻ ِﺀ ﺍﻟ ﺮﺟﺎ ﹶﻝ ﺍﱠﻟﺬِﻳ ﻦ ﹶﻟ ﻢ ﺗ ﹸﻜ ﻦ ﻟِﻠﻨﺎ ِﺭ ﺸﲑﻭ ﺍﹾﻟ ﻤِﻠ ِ ﺤ ﻦ ﻭﺍﹾﻟ ﻮ ﹶﻻ ﹸﺓ ﻭ ﻣ ِﺸ ﺍﹾﻟ ﻤﺮﺍ ِﺯﺑ ﹸﺔ ﻭﺍﻟ
ﺤ ﹸﺔﺤﺘﺮِﻕ ،ﻭ ﺳﺮﺍﻭِﻳﹸﻠ ﻬ ﻢ ﹶﻟ ﻢ ﺗﺘ ﻐﻴﺮ ،ﻭﺭﺍِﺋ ﹸﻗ ﻮ ﹲﺓ ﻋﻠﹶﻰ ﹶﺃ ﺟﺴﺎ ِﻣ ِﻬﻢ ،ﻭ ﺷ ﻌ ﺮ ﹲﺓ ِﻣ ﻦ ﺭﺅﻭ ِﺳ ِﻬ ﻢ ﹶﻟ ﻢ ﺗ
ﺸ ﺦ ﺥ ﻭﻣِﻴ ﺼ ﺮ ﻭﻗﹶﺎ ﹶﻝ» :ﺗﺒﺎ ﺭ ﻙ ﺇِﻟ ﻪ ﺷ ﺪ ﺭ ﺏ ﻧﺒﻮ ﺧ ﹾﺬﻧ ﺕ ﻋﹶﻠﻴ ِﻬ ﻢ .ﹶﻓﹶﺄﺟﺎ ﺍﻟﻨﺎ ِﺭ ﹶﻟ ﻢ ﺗ ﹾﺄ ِ
ﻚ ﻼ ﹶﻛ ﻪ ﻭﹶﺃﻧ ﹶﻘ ﹶﺬ ﻋﺒِﻴ ﺪ ﻩ ﺍﱠﻟﺬِﻳﻦ ﺍﺗ ﹶﻜﻠﹸﻮﺍ ﻋﹶﻠﻴ ِﻪ ﻭ ﹶﻏﻴﺮﻭﺍ ﹶﻛِﻠ ﻤ ﹶﺔ ﺍﹾﻟ ﻤِﻠ ِ ﻭ ﻋﺒ ﺪﻧ ﻐﻮ ،ﺍﻟﱠﺬِﻱ ﹶﺃ ﺭ ﺳ ﹶﻞ ﻣ ﹶ
ﺻ ﺪ ﺭ ﹶﺃ ﻣ ﺮﺠﺪﻭﺍ ﻹِﻟ ٍﻪ ﹶﻏﻴ ِﺮ ِﺇ ِﳍ ِﻬ ﻢ .ﹶﻓ ِﻤﻨﻲ ﹶﻗ ﺪ ﺴ ﻼ ﻳ ﻌﺒﺪﻭﺍ ﹶﺃ ﻭ ﻳ ﻭﹶﺃ ﺳﹶﻠﻤﻮﺍ ﹶﺃ ﺟﺴﺎ ﺩ ﻫ ﻢ ِﻟ ﹶﻜﻴ ﹶ
ﺸ ﺦ ﻭ ﻋﺒ ﺪﻧ ﻐﻮ، ﺥ ﻭﻣِﻴ ﺐ ﻭﹸﺃ ﻣ ٍﺔ ﻭِﻟﺴﺎ ٍﻥ ﻳﺘ ﹶﻜﱠﻠﻤﻮ ﹶﻥ ﺑِﺎﻟﺴﻮ ِﺀ ﻋﻠﹶﻰ ﺇِﻟ ِﻪ ﺷ ﺪ ﺭ ِﺑﹶﺄ ﱠﻥ ﹸﻛ ﱠﻞ ﺷ ﻌ ٍ
ﺠ ﻲ ﺴﺘﻄِﻴ ﻊ ﹶﺃ ﹾﻥ ﻳﻨ ﺲ ﺇِﻟ ﻪ ﺁ ﺧ ﺮ ﻳ ﺠ ﻌ ﹸﻞ ﺑﻴﻮﺗ ﻬ ﻢ ﻣ ﺰﺑﹶﻠﺔﹰِ ،ﺇ ﹾﺫ ﹶﻟﻴ ﺼﻴﺮﻭ ﹶﻥ ِﺇ ﺭﺑﺎ ِﺇ ﺭﺑﺎ ،ﻭﺗ ﹶﻓِﺈﻧ ﻬ ﻢ ﻳ
ﺸ ﺦ ﻭ ﻋﺒ ﺪﻧ ﻐ ﻮ ﻓِﻲ ِﻭ ﹶﻻﻳ ِﺔ ﺑﺎِﺑ ﹶﻞ) ".ﺩﺍﻧِﻴﺎﻝ :٣ ﺥ ﻭﻣِﻴ ﻚ ﺷﺪ ﺭ ﻫ ﹶﻜﺬﹶﺍ« .ﺣِﻴﻨِﺌ ٍﺬ ﹶﻗ ﺪ ﻡ ﺍﹾﻟ ﻤِﻠ
.(٣٠-١
ﻟﻘﺪ ﺃﺧﻄﺄ ﺍﳌﻔﺴﺮﻭﻥ ﺇﺫ ﻗﺎﻟﻮﺍ ﺇﻥ ﺩﺍﻧﻴﺎﻝ ﻛﺎﻥ ﻣﻦ ﺑﲔ ﻫﺆﻻﺀ ﺍﳌﻌﺬﱠﺑﲔ ،ﻭﻗﺪ ﻭﻗﻌﻮﺍ
ﰲ ﻫﺬﺍ ﺍﳋﻄﺄ ﻟﻌﺪﻡ ﺗﻮﺍﻓﹸﺮ ﻧﺴﺦ ﺍﻟﺘﻮﺭﺍﺓ ﰲ ﻭﻗﺘﻬﻢ ﺑﻜﺜﺮﺓ ،ﻓﻈﻨﻮﺍ ﺃﻥ ﺩﺍﻧﻴﺎﻝ ﻛﺎﻥ ﻣﻦ
ﺑﲔ ﻫﺆﻻﺀ ﺍﳌﻌﺬﱠﺑﲔ .ﻋﻠﻰ ﺃﻳﺔ ﺣﺎﻝ ،ﻫﺬﻩ ﻭﺍﻗﻌﺔ ﻣﻦ ﺍﳌﺎﺿﻲ ﻭﻗﺪ ﺫﹸﻛﺮ ﻓﻴﻬﺎ ﺍﻷﺗﻮﻥ
א
وج
٤٧٨ אא
ﻭﺇﺷﻌﺎﻝ ﺍﻟﻨﺎﺭ ﻭﺇﻟﻘﺎﺀ ﺛﻼﺛﺔ ﺃﺷﺨﺎﺹ ﻓﻴﻬﺎ ،ﻭﺃﻥ ﺍﳌﻠﻚ ﻭﺃﺻﺤﺎﺑﻪ ﻛﺎﻧﻮﺍ ﻳﺮﻭﻥ ﻫﺬﺍ
ﺍﳌﺸﻬﺪ .ﻭﻻ ﺑﺄﺱ ﺬﻩ ﺍﻟﻮﺍﻗﻌﺔ ﺇﱃ ﻫﺬﺍ ﺍﳊﺪ ،ﻭﻟﻜﻦ ﺗﻔﺎﺻﻴﻠﻬﺎ ﻻ ﺗﻨﻄﺒﻖ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻨﺎ ،ﻷﻧﻪ ﱂ ﻳﻘ ﹾﻞ ﺃﻢ ﺧﺮﺟﻮﺍ ﻣﻦ ﺍﻟﻨﺎﺭ ﺃﺣﻴﺎ ًﺀ .ﻗﺪ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﳉﺰﺋﻴﺔ
ﺖ ﺇﱃ ﻫﺬﻩ ﺍﻟﻮﺍﻗﻌﺔ ﺇﺫ ﺗﻮﺟﺪ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻣﺒﺎﻟﻐﺎﺕ ﻛﺜﲑﺓ .ﺻﺤﻴﺢ ﺃﻥ ﻫﺆﻻﺀ ﻗﺪ ﺃﹸﺿﻴﻔ
ﻗﺪ ﺃﹸﺣﺮﻗﻮﺍ ﰲ ﺍﻷﺗﻮﻥ ﻹﳝﺎﻢ ﺑﺎﷲ ﺍﻷﺣﺪ ،ﻭﻫﺬﺍ ﳛﺪﺙ ﰲ ﻛﻞ ﻋﺼﺮ ،ﻓﻔﻲ ﺯﻣﻦ ﻛﻞ
ﻧﱯ ﻳﻘﻮﻡ ﺃﻋﺪﺍ ُﺀ ﺍﻟﺪﻳﻦ ﺑﺘﻌﺬﻳﺐ ﺍﳌﺆﻣﻨﲔ ﺑﺎﷲ ﺑﻄﺮﻕ ﺷﱴ ،ﻭﻟﻜﲏ ﻋﻠﻰ ﻳﻘﲔ ﺃﻥ ﻫﺬﺍ
ﺝﺕ ﺍﹾﻟﺒﺮﻭ ِﺴﻤﺎ ِﺀ ﺫﹶﺍ ِ
ﺍﳊﺎﺩﺙ ﻻ ﻋﻼﻗﺔ ﻟﻪ ﺬﻩ ﺍﻵﻳﺎﺕ؛ ﻷﺎ ﺑﺪﺃﺕ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﻭﺍﻟ
ﺸﻬﻮ ٍﺩ ،ﻓﻠﺰﻡ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﻣﺘﻌﻠﻘﺔ ﻭﺍﹾﻟﻴ ﻮ ِﻡ ﺍﹾﻟ ﻤ ﻮﻋﻮ ِﺩ ﻭﺷﺎ ِﻫ ٍﺪ ﻭ ﻣ
ﲝﺎﺩﺙ ﻳﻘﻊ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ،ﻷﻥ ﺍﳌﻌﺮﻭﻑ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻧﻪ ﻳﻘﺪﻡ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺃﻣﺮ
ﻼ ﺇﱐ ﺃﺳﺘﺸﻬﺪ ﺑﺎﻟﺸﻤﺲ ﻳﻘﻊ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ،ﻓﺈﻧﻚ ﻟﻦ ﲡﺪ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﺜ ﹰ
ﺖ ﰲ ﺍﳌﺎﺿﻲ ﺁﺩﻡ ﺃﻭ ﻧﻮﺣﺎ ﻭﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻮﺳﻰ .ﺇﳕﺎ ﺗﻜﻮﻥ ﺷﻬﺎﺩﺗﻪ ﻭﺍﻟﻘﻤﺮ ﻋﻠﻰ ﺃﱐ ﺑﻌﺜ
ﺴ ٍﻢ ﹸﻗﺪﻡﻋﻠﻰ ﺃﻣﻮﺭ ﻏﻴﺒﻴﺔ ﺳﺘﻘﻊ ﰲ ﺍﳌﺴﺘﻘﺒﻞ .ﻭﺣﻴﺚ ﺇﻧﻨﺎ ﻻ ﳒﺪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﻱ ﹶﻗ
ﻛﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺃﺣﺪﺍﺙ ﺍﳌﺎﺿﻲ ،ﻓﺈﻥ ﺗﻄﺒﻴﻖ ﺣﺎﺩﺙ ﺍﻟﺘﻮﺭﺍﺓ ﻋﻠﻰ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﹸﻗِﺘ ﹶﻞ
ﺕ ﺍﹾﻟ ﻮﻗﹸﻮ ِﺩ ِﺇ ﹾﺫ ﻫ ﻢ ﻋﹶﻠﻴﻬﺎ ﹸﻗﻌﻮﺩ ﺧﻼﻑ ﻷﺳﻠﻮﺏ ﺏ ﺍ ُﻷ ﺧﺪﻭ ِﺩ ﺍﻟﻨﺎ ِﺭ ﺫﹶﺍ ِ ﺻﺤﺎ ﹶﺃ
ﻑ ﻟﻠﻌﻘﻞ؛ ﺇﺫ ﻻ ﺩﺍﻋﻲ ﺃﻥ ﳛﻠﻒ ﺍﷲ ﻣﻦ ﺃﺟﻞ ﺣﺎﺩﺙ ﺗﺎﺭﳜﻲ ﻭﻗﻊ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﻣﻨﺎ ٍ
ﺍﳌﺎﺿﻲ .ﺇﱐ ﻻ ﺃﻧﻜﺮ ﺃﻥ ﻭﺍﻗﻌﺔ ﻛﻬﺬﻩ ﻗﺪ ﺗﻜﻮﻥ ﻗﺪ ﻭﻗﻌﺖ ﰲ ﺍﳌﺎﺿﻲ ،ﻭﺇﳕﺎ ﺃﻗﻮﻝ ﻟﻘﺪ
ﺃﻧﺒﺄ ﺍﷲ ﺗﻌﺎﱃ ﻫﻨﺎ ﺃﻥ ﺣﺎﺩﺛﺎ ﳑﺎﺛﻼ ﺳﻴﻘﻊ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ،ﻭﻫﻜﺬﺍ ﻳﺘﻀﻤﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ
ﺕ ﺍﹾﻟ ﻮﻗﹸﻮ ِﺩ ِﺇ ﹾﺫ ﻫ ﻢ ﻋﹶﻠﻴﻬﺎ ﹸﻗﻌﻮﺩ ﻧﺒﻮﺀﺓ ﺃﺧﺮﻯ
ﺏ ﺍ ُﻷ ﺧﺪﻭ ِﺩ ﺍﻟﻨﺎ ِﺭ ﺫﹶﺍ ِ
ﺻﺤﺎ ﹸﻗِﺘ ﹶﻞ ﹶﺃ
ﻋﻦ ﺍﻟﺰﻣﻦ ﺍﻷﺧﲑ ،ﺣﻴﺚ ﺃﻧﺒﺄ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻗﺒﻞ ﻋﻦ ﻇﻬﻮﺭ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺍﻟﺬﻱ
ﺳﻴﺠﻌﻞ ﺍﻹﺳﻼﻡ ﻏﺎﻟﺒﺎ ﺛﺎﻧﻴﺔ ،ﻭﻗﺪ ﺩﻟﹼﻞ ﻋﻠﻰ ﺫﻟﻚ ﺑﺄﻧﻪ ﱂ ﻳﺰﻝ ﰲ ﺍﳌﺎﺿﻲ ﻳﺒﻌﺚ
ﺍﺪﺩﻳﻦ ﻹﺣﻴﺎﺀ ﺍﻹﺳﻼﻡ ﺩﺍﺋﻤﺎ ،ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻔﻌﻞ ﺫﻟﻚ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ،ﺧﺼﻮﺻﺎ ﺃﻧﻪ ﻗﺪ
ﺃﻧﺒﺄ ﻋﻦ ﺑﻌﺜﺔ ﻣﻮﻋﻮﺩ ﰲ ﺍﻟﺰﻣﻦ ﺍﻷﺧﲑ ،ﺃﻣﺎ ﺍﻵﻥ ﻓﻘﺪ ﺑﻴﻦ ﺗﻌﺎﱃ ﻫﻨﺎ ﺃﻥ ﺍﻟﻴﻮﻡ ﺍﳌﻮﻋﻮﺩ
ﻟﻐﻠﺒﺔ ﺍﻹﺳﻼﻡ ﻟﻦ ﻳﺄﰐ ﺑﺴﻬﻮﻟﺔ ،ﺑﻞ ﻻ ﺑﺪ ﺃﻥ ﻳﻘﺪﻡ ﺍﳌﺆﻣﻨﻮﻥ ﻣﻦ ﺃﺟﻠﻪ ﺗﻀﺤﻴﺎﺕ
ﻛﱪﻯ .ﻛﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺭﻛﹼﺰ ﻛﺜﲑﺍ ﻋﻠﻰ ﺍﻟﻴﻮﻡ ﺍﳌﻮﻋﻮﺩ ،ﻭﻛﺎﻥ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﺗﻈﻦ
ﲨﺎﻋﺔ ﺫﻟﻚ ﺍﳌﺄﻣﻮﺭ ﺍﳌﺒﻌﻮﺙ ﰲ ﺍﻟﺰﻣﻦ ﺍﻷﺧﲑ ﺃﻥ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺍﳌﻮﻋﻮﺩ ﺳﻴﺄﰐ ﺗﻠﻘﺎﺋﻴﺎ
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ﺏ ﺍ ُﻷ ﺧﺪﻭ ِﺩ
ﺻﺤﺎ
ﺑﺪﻭﻥ ﺗﻀﺤﻴﺎﺕ ﻭﺟﻬﻮﺩ ،ﻓﺼﺤﺢ ﺍﷲ ﺃﻓﻜﺎﺭﻫﻢ ﺑﻘﻮﻟﻪ :ﹸﻗِﺘ ﹶﻞ ﹶﺃ
ﺕ ﺍﹾﻟ ﻮﻗﹸﻮﺩ ،ﻭﺑﻴﻦ ﳍﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺍﳌﻮﻋﻮﺩ ﺳﻴﺄﰐ ﻳﻮﻣﺎ ،ﻭﻟﻜﻦ ﻻ ﺑﺪ ﻟﻜﻢ ﺍﻟﻨﺎ ِﺭ ﺫﹶﺍ ِ
ﻣﻦ ﺃﻥ ﺗﻀﺤﻮﺍ ﺑﺄﻧﻔﺴﻜﻢ ﰲ ﺳﺒﻴﻠﻪ ،ﻭﺗﺘﻌﺮﺿﻮﺍ ﻟﻔﻈﺎﺋﻊ ﻣﺮﻭﻋﺔ ﻋﻠﻰ ﻳﺪ ﺍﳌﻌﺎﺭﺿﲔ ﻓﺘﺮﺓ
ﻣﻦ ﺍﻟﺰﻣﻦ.
ﻟﻘﺪ ﻧﺒﻪ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﲨﺎﻋﺘﻪ ﻣﺮﺍﺭﺍ ﺇﱃ ﺃﻥ ﺭﻗﻲ ﺍﻹﺳﻼﻡ ﻭﺍﻷﲪﺪﻳﺔ ﻳﺘﻄﻠﺐ
ﻣﻨﺎ ﻣﻮﺗﺎ ،ﻓﺈﺫﺍ ﻛﻨﺎ ﻧﻈ ﻦ ﺃﻧﻨﺎ ﺳﻨﺤﻘﻖ ﺃﻫﺪﺍﻓﻨﺎ ﺩﻭﻥ ﺗﻘﺪﱘ ﺗﻀﺤﻴﺎﺕ ﻛﺎﻟﱵ ﻗﺪﻣﻬﺎ
ﺍﻟﺼﺤﺎﺑﺔ ﺃﻭ ﺍﻟﱵ ﻗﺪﻣﻬﺎ ﺃﺗﺒﺎﻉ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ،ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﻣﻦ ﻫﻮ ﺃﺷ ﺪ ﻣﻨﺎ ﲪﻘﹰﺎ
ﻭﺳﺬﺍﺟﺔ .ﺇﻥ ﺍﺯﺩﻫﺎﺭ ﺍﻹﺳﻼﻡ ﻭﺍﻷﲪﺪﻳﺔ ﻣﻨﻮﻁ ﺑﺘﻀﺤﻴﺎﺗﻨﺎ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﻮﺕ ﺍﻟﺬﻱ ﻓﻴﻪ
ﺍﳊﻴﺎﺓ ﺍﳊﻘﻴﻘﻴﺔ .ﻳﻘﻮﻝ ﻭﻫﻮ ﻳﻨﺒﺊ ﻋﻦ ﻏﻠﺒﺔ ﺍﻹﺳﻼﻡ ﻭﺍﻷﲪﺪﻳﺔ:
"ﺳﻮﻑ ﻳﻨﺘﺼﺮ ﺍﳊ ﻖ ﻭﺳﻮﻑ ﻳﺮﻯ ﺍﻹﺳﻼﻡ ﺃﻳﺎﻡ ﺍﻟﻨﻀﺎﺭﺓ ﻭﺍﻟﻨﻮﺭ ﺛﺎﻧﻴﺔ ﻛﻤﺎ ﻛﺎﻥ ﰲ
ﺍﳌﺎﺿﻲ ،ﻭﺳﻮﻑ ﺗﻄﻠﻊ ﻫﺬﻩ ﺍﻟﺸﻤﺲ ﻋﻠﻰ ﺫﺭﻭﺎ ﺛﺎﻧﻴﺔ ﻛﻤﺎ ﻃﻠﻌﺖ ﻣﻦ ﻗﺒﻞ؛ ﻭﻟﻜﻨﻬﺎ
ﻟﻦ ﺗﻄﻠﻊ ﺍﻵﻥ ،ﺑﻞ ﻻ ﺑﺪ ﺃﻥ ﲤﻨﻌﻬﺎ ﺍﻟﺴﻤﺎﺀ ﻣﻦ ﺍﻟﻄﻠﻮﻉ ﻣﺎ ﱂ ﺗ ﺪ ﻡ ﻗﻠﻮﺑﻨﺎ ﻣﻦ ﺷﺪﺓ
ﺍﳉﻬﺪ ﻭﺍﻟﺘﻌﺐ ﻭﻣﺎ ﱂ ﻧﺘﺨ ﱠﻞ ﻋﻦ ﻛﻞ ﺃﻧﻮﺍﻉ ﺍﻟﺮﺍﺣﺔ ﻣﻦ ﺃﺟﻞ ﻃﻠﻮﻋﻬﺎ ،ﻭﻣﺎ ﱂ ﻧﻘﺒﻞ
ﻛﻞ ﺃﻧﻮﺍﻉ ﺍﻟﺬﻟﺔ ﻹﻋﺰﺍﺯ ﺍﻹﺳﻼﻡ .ﺇﻥ ﺇﺣﻴﺎﺀ ﺍﻹﺳﻼﻡ ﻳﺘﻄﻠﺐ ﻣﻨﺎ ﻓﺪﻳﺔ! ﻓﻤﺎ ﻫﻲ ﺗﻠﻚ
ﺖ ﺣﻴﺎﺓ ﺍﻹﺳﻼﻡ ﻭﺣﻴﺎﺓ ﺍﻟﻔﺪﻳﺔ؟ ﺇﺎ ﻣﻮﺗﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ .ﻭﺬﺍ ﺍﳌﻮﺕ ﻗﺪ ﺃﹸﻧﻴﻄ
ﻲ ﻭﻇﻬﻮﺭﻩ") .ﻓﺘﺢ ﺍﻹﺳﻼﻡ ،ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ، ﺍﳌﺴﻠﻤﲔ ،ﻭﻋﻠﻴﻪ ﻳﺘﻮﻗﻒ ﲡﱢﻠﻲ ﺍﻹﻟﻪ ﺍﳊ
ﺍﻠﺪ ٣ﺹ (١١-١٠
ﻭﻛﺬﻟﻚ ﻳﻘﻮﻝ :
ﻻ ﺗﻔﹾﺘﺘِﻨﻮﺍ ﲟﻠﺬﹼﺍﺕ ﺍﻟﺪﻧﻴﺎ ،ﻓﺈﺎ ﺗﺒﻌﺪﻛﻢ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ ،ﺑﻞ ﺍﺧﺘﺎﺭﻭﺍ ﺣﻴﺎ ﹶﺓ ﺍﳌﺮﺍﺭﺓ
ﻟﻮﺟﻪ ﺍﷲ ،ﻓﺈ ﹶﻥ ﺍﻷﱂ ﺍﻟﺬﻱ ﻓﻴﻪ ﺭﺿﺎ ﺍﷲ ﺧ ﲑ ﻣﻦ ﺍﻟﻠﺬﺓ ﺍﻟﱵ ﲡﻠﺐ ﻏﻀﺒﻪ ،ﻭﺇﻥ ﺍﳍﺰﳝﺔ
ﺍﻟﱵ ﺗﺮﺿﻲ ﺍﷲ ﺃﻓﻀ ﹸﻞ ﻣﻦ ﺍﻻﻧﺘﺼﺎﺭ ﺍﻟﺬﻱ ﻳﻮﺟﺐ ﻏﻀﺒﻪ ،ﻓﺄﹶﻗﻠِﻌﻮﺍ ﻋﻦ ﺍﶈﺒﺔ ﺍﻟﱵ
ﺼﺮﻛﻢ ﰲ ﻛﻞ ﻣﻮﻃﻦ، ﺗﺪﻧﻴﻜﻢ ﻣﻦ ﻏﻀﺒﻪ .ﻟﻮ ﺃﻗﺒﻠﺘﻢ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﺑﻘﻠﻮﺏ ﺻﺎﻓﻴﺔ ﻟﻨ
ﻭﱂ ﻳﻘﺪﺭ ﺍﻟﻌﺪ ﻭ ﻋﻠﻰ ﺍﻟﻨﻴ ِﻞ ﻣﻨﻜﻢ .ﻭﻟﻜﻨﻜﻢ ﻟﻦ ﲢﻈﻮﺍ ﺑﺮﺿﺎ ﺍﷲ ﺗﻌﺎﱃ ﻣﺎ ﱂ ﺗﺘﺨﻠﹼﻮﺍ
ﻋﻦ ﺇﺭﺍﺩﺍﺗﻜﻢ ﻭﻣﻠﺬﹼﺍﺗﻜﻢ ﻭﻋﺰﺗﻜﻢ ﻭﺃﻣﻮﺍﻟﻜﻢ ﻭﺃﻧﻔﺴﻜﻢ ،ﻭﻣﺎ ﱂ ﺗﺘﺠﺸﻤﻮﺍ ﰲ ﺳﺒﻴﻠﻪ
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ﺗﻠﻚ ﺍﳌﺮﺍﺭ ﹶﺓ ﺍﻟﱵ ﺗﺸﺒﻪ ﺍﳌﻮﺕ .ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﺑﺪﰎ ﺍﳌﺮﺍﺭﺓ ﰲ ﺳﺒﻴﻠﻪ ﺗﻌﺎﱃ ﻟﻜﻨﺘﻢ ﻛﺎﻟﻄﻔﻞ
ﺍﳊﺒﻴﺐ ﰲ ﺣﻀﻦ ﺍﷲ ،ﻭﻟﻮﺭﺛﺘﻢ ﺍﻟﺼﺪﻳﻘﲔ ﺍﻟﺬﻳﻦ ﺧﻠﻮﺍ ﻣﻦ ﻗﺒﻠﻜﻢ".
ﻭﻗﺎﻝ ﺃﻳﻀﺎ" :ﻻ ﺗﻈﻨﻮﺍ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺳﻮﻑ ﻳﻀﻴﻌﻜﻢ ،ﻓﺄﻧﺘﻢ ﺑﺬﹾﺭ ﹲﺓ ﺑ ﹶﺬﺭﻫﺎ ﺍﷲ
ﺗﻌﺎﱃ ﰲ ﺍﻷﺭﺽ ﺑﻴﺪﻩ .ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ :ﺇﻥ ﻫﺬﻩ ﺍﻟﺒﺬﹾﺭﺓ ﺳﻮﻑ ﺗﻨﻤﻮ ﻭﺗﺰﺩﻫﺮ ﻭﺗﺘﻔﺮﻉ
ﰲ ﻛﻞ ﻃﺮﻑ ،ﻭﻟﺴﻮﻑ ﺗﺼﺒﺢ ﺩﻭﺣﺔ ﻋﻈﻴﻤﺔ .ﻓﻄﻮﰉ ﳌﻦ ﻳﺆﻣﻦ ﺑﻜﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﻻ
ﺕ ﺍﻟﻌﺎﺭﺿﺔ ،ﺇﺫ ﻻ ﺑ ﺪ ﻣﻦ ﺍﻻﺑﺘﻼﺀﺍﺕ ﺃﻳﻀﺎ ﻟﻜﻲ ﳜﺘﱪ ﺍﷲ ﻣﻦ ﻫﻮ ﳜﺸﻰ ﺍﻻﺑﺘﻼﺀﺍ ِ
ﺻﺎﺩﻕ ﻣﻨﻜﻢ ﰲ ﺍﻟﺒﻴﻌﺔ ﻭﻣﻦ ﻫﻮ ﻛﺎﺫﺏ .ﻭﻣﻦ ﺯﹼﻟﺖ ﻗﺪﻣﻪ ﻧﺘﻴﺠﺔ ﺍﺑﺘﻼﺀ ﻓﻠﻦ ﻳﻀﺮ ﺍﷲ
ﺷﻴﺌﺎ ،ﻭﺳﻮﻑ ﺗﻮﺻﻠﻪ ﺷﻘﺎﻭﺗﻪ ﺇﱃ ﺍﳉﺤﻴﻢ ،ﻭﻟﻮ ﺃﻧﻪ ﱂ ﻳﻮﻟﹶﺪ ﻟﹶﻜﺎﻥ ﺧﲑﺍ ﻟـﻪ .ﻭﻟﻜﻦ
ﻒ
ﺻ ِ ﺍﻟﺬﻳﻦ ﻳﺼﱪﻭﻥ ﺇﱃ ﺍﻟﻨﻬﺎﻳﺔ ﺭﻏ ﻢ ﺯﻻﺯ ِﻝ ﺍﳌﺼﺎﺋﺐ ﺍﻟﱵ ﺗﺄﰐ ﻋﻠﻴﻬﻢ ﻭﻋﻮﺍ ِ
ﺐ ﻋﻠﻴﻬﻢ ،ﻭﺳﺨﺮﻳ ِﺔ ﺍﻷﻗﻮﺍﻡ ﻣﻨﻬﻢ ،ﻭﺗﻌﺎ ﻣ ِﻞ ﺍﻟﺪﻧﻴﺎ ﻣﻌﻬﻢ ﲟﻨﺘﻬﻰ ﺍﻻﺑﺘﻼﺀﺍﺕ ﺍﻟﱵ ﺗ ﻬ
ﺕ
ﺏ ﺍﻟﱪﻛﺎ ِ ﺍﻟﻜﺮﺍﻫﻴﺔ؛ ﻓﺄﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺳﻴﻔﻮﺯﻭﻥ ﰲ ﺁﺧ ِﺮ ﺍﻷﻣﺮ ،ﻭﺗﻔﺘﺢ ﻋﻠﻴﻬﻢ ﺃﺑﻮﺍ
ﻱ ﺃ ﹾﻥ ﹸﺃ ﺧ ﱪ ﲨﺎﻋﱵ ﺑﺄﻥ ﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﻋﻠﻰ ﻣﺼﺎﺭﻋﻬﺎ .ﻟﻘﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﳐﺎﻃﺒﺎ ﺇﻳﺎ
ﺇﳝﺎﻧﺎ ﻻ ﺗﺸﻮﺑﻪ ﺷﺎﺋﺒ ﹲﺔ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ،ﻭﻻ ﻳﻜﻮﻥ ﻣﻠ ﻮﹰﺛﺎ ﺑﺎﻟﻨﻔﺎﻕ ﺃﻭ ﺍﳉﹸﱭ ﻭﻻ ﻳﻜﻮﻥ ﺧﺎﻟﻴﺎ
ﺿﻴﻮﻥ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﺇﻢ ﻫﻢ ﺍﻟﺬﻳﻦ ﳍﻢ ﻣﻦ ﺍﻟﻄﺎﻋﺔ ،ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍ ﹶﳌ ﺮ ِ
ﻕ) ".ﺍﻟﻮﺻﻴﺔ ،ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺍﻠﺪ ٢٠ﺹ (٣٠٩-٣٠٧ ﺻ ﺪ ٍ
ﻗﺪ ﻡ ِ
ﻛﻤﺎ ﺃﺯﺍﻝ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺳﻮ َﺀ ﺍﻟﻔﻬ ِﻢ ﻟﺪﻯ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﻈﻨﻮﻥ ﺃﻥ ﺍﻹﺳﻼﻡ
ﻭﺍﻷﲪﺪﻳﺔ ﺳﻴﺰﺩﻫﺮﺍﻥ ﺗﻠﻘﺎﺋﻴﺎ ،ﻭﺃﻥ ﻻ ﺣﺎﺟﺔ ﻢ ﺇﱃ ﺗﻀﺤﻴﺔ ﺃﻭ ﺟﻬﺪ! ﻓﻘﺎﻝ :
ﻱ ﺭﻗﹾﻴ ٍﺔ ﳒﻌﻞ ﺎ ﺃﺣﺪﺍ ﻣﻦ ﺍﻷﺑﺪﺍﻝ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ .ﻟﻘﺪ "ﺍﻋﻠﻤﻮﺍ ﺃﻧﻪ ﻟﻴﺲ ﻋﻨﺪﻧﺎ ﺃ
ﺃﲨ ﻊ ﺍﻷﻧﺒﻴﺎﺀ ﻛﻠﻬﻢ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﺍﻻﺑﺘﻼﺀ ﻟﻠﺘﺮﻗﻲ ﰲ ﺍﻟﺪﺭﺟﺎﺕ ﺍﻟﻌﻠﻰ .ﻻ ﳝﻜﻦ
ﻷﺣﺪ ﺃﻥ ﻳﻜﻮﻥ ﺻﺎﺩﻗﹰﺎ ﰲ ﺇﳝﺎﻧﻪ ﺇﻻ ﺇﺫﺍ ﻣ ﺮ ﺑﺎﻻﺧﺘﺒﺎﺭ ﻭﺍﻻﻣﺘﺤﺎﻥ .ﻭﻣِﻦ ﺳﻨﺔ ﺍﷲ ﺃﻥ ﻣﻊ
ﺍﻟﻌﺴﺮ ﻳﺴﺮﺍ .ﺍﻋﻠﻤﻮﺍ ﺃﻥ ﺍﻟﺬﻱ ﻻ ﻳﻜﻮﻥ ﻣﺴﺘﻌﺪﺍ ﳌﻌﺎﻧﺎﺓ ﺍﳌﺼﺎﺋﺐ ﻭﺍﻟﺸﺪﺍﺋﺪ ﰲ ﺳﺒﻴﻞ
ﺍﷲ ﺗﻌﺎﱃ ﻓﺈﻧﻪ ﺳﻴ ﹾﻔﺼﻞ ﻣﻦ ﺍﳉﻤﺎﻋﺔ .ﻓﻜﱢﺮﻭﺍ ﰲ ﺍﻟﺼﺤﺎﺑﺔ ﻛﻴﻒ ﲢﻤﻠﻮﺍ ﺃﻧﻮﺍﻉ ﺍﳌﺼﺎﺋﺐ
ﻼ ﻭﻻ ﺎﺭﺍ .ﻟﻘﺪ ﻭﺗﻌﺮﺿﻮﺍ ﻷﻧﻮﺍﻉ ﺍﻷﺫﻯ ﰲ ﺳﺒﻴﻞ ﺍﻟﺪﻳﻦ ،ﻭﱂ ﻳﺬﻭﻗﻮﺍ ﻃﻌﻢ ﺍﻟﺮﺍﺣﺔ ﻟﻴ ﹰ
ﺭﺿﻮﺍ ﺑﻜﻞ ﻣﺼﻴﺒﺔ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ﺣﱴ ﺿﺤﻮﺍ ﺑﺄﺭﻭﺍﺣﻬﻢ .ﺍﻋﻠﻤﻮﺍ ﺃﻧﻜﻢ ﻟﻦ
ﲢﻘﹼﻘﻮﺍ ﺷﻴﺌﺎ ﻣﺎ ﱂ ﺗﺴﻌﻮﺍ ﺑﺈﺧﻼﺹ ﻭﺻﺪﻕ .ﻛﺜﲑ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺒﺎﻳﻌﻮﻥ ﻋﻠﻰ ﺃﻳﺪﻳﻨﺎ ﻫﻨﺎ،
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ﰒ ﺇﺫﺍ ﺭﺟﻌﻮﺍ ﺇﱃ ﺑﻴﻮﻢ ﻭﺗﻌﺮﺿﻮﺍ ﻷﺫﻯ ﺑﺴﻴﻂ ﺃﻭ ﺪﻳﺪ ﺃﻭ ﻣﻘﺎﻃﻌﺔ ﺍﺭﺗﺪﻭﺍ ﻓﻮﺭﺍ .ﺇﻥ
ﻫﺆﻻﺀ ﻳﺒﻴﻌﻮﻥ ﺇﳝﺎﻢ .ﺍﻧﻈﺮﻭﺍ ﺇﱃ ﺍﻟﺼﺤﺎﺑﺔ ﻛﻴﻒ ﺃﻢ ﻗﺪﻣﻮﺍ ﺭﺅﻭﺳﻬﻢ ﻟﺘﻘﻄﹶﻊ ﰲ ﺳﺒﻴﻞ
ﺍﻟﺪﻳﻦ .ﻛﺎﻧﻮﺍ ﻣﺴﺘﻌﺪﻳﻦ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻟﻠﺘﻀﺤﻴﺔ ﺑﺄﻧﻔﺴﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ .ﱂ
ﻳﻜﺘﺮﺛﻮﺍ ﻟﻌﺪﺍﺀ ﻋﺪﻭ .ﻟﻘﺪ ﲢﻤﻠﻮﺍ ﻛﻞ ﺃﻧﻮﺍﻉ ﺍﻷﺫﻯ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻭﻇﻠﻮﺍ ﻣﺴﺘﻌﺪﻳﻦ ﰲ
ﻛﻞ ﺣﲔ ﻟﻴﻜﻮﻧﻮﺍ ﻫﺪﻓﹰﺎ ﻷﻱ ﻧﻮﻉ ﻣﻦ ﺍﻵﻻﻡ ،ﻭﻛﺎﻧﻮﺍ ﻣﺼﻤﻤﲔ ﻋﻠﻰ ﺫﻟﻚ ﰲ ﻗﻠﻮﻢ.
ﺇﳕﺎ ﺍﳌﺆﻣﻦ ﻣﻦ ﻻ ﻳﺘﺰﻋﺰﻉ ،ﻭﺇ ﹾﻥ ﻋﺎﺩﺍﻩ ﺍﻟﻌﺎﱂ ﻛﻠﻪ ،ﻭﺇ ﹾﻥ ﻟﺪﻏﺘﻪ ﺍﻷﻓﺎﻋﻲ ﻭﺍﻟﻌﻘﺎﺭﺏ ﻣﻦ
ﺽ ﻟﻠﺘﻌﺬﻳﺐ ﻣﻦ ﻛﻞ ﺖ ﻋﻠﻴﻪ ﺍﻟﺼﻮﺍﻋﻖ ﻣﻦ ﻛﻞ ﻃﺮﻑ ،ﻭﺇ ﹾﻥ ﺗﻌ ﺮ ﻛﻞ ﺟﻬﺔ ،ﻭﺇﻥ ﺳﻘﻄ
ﻣﻜﺎﻥ) ".ﺟﺮﻳﺪﺓ ﺑﺪﺭ١٧ ،ﺗﺸﺮﻳﻦ ﺍﻷﻭﻝ /ﺃﻛﺘﻮﺑﺮ ﺳﻨﺔ ١٩٠٧ﺹ (٩-٨
ﻫﺬﻩ ﻫﻲ ﺭﻭﺡ ﺍﻟﺘﻀﺤﻴﺔ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﺗﺘﺤﻠﻰ ﺎ ﲨﺎﻋﺘﻨﺎ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﲪﺪﻳﺔ،
ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﺮﻭﺡ ﺍﻟﱵ ﲢﻴﺎ ﺎ ﺍﻷﻣﻢ .ﻟﻘﺪ ﻧﺒﻪ ﺍﷲ ﺗﻌﺎﱃ ﻫﻨﺎ ﻣﻨﻜﺮﻱ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ
ﻗﺎﺋﻼ :ﺇﻧﻜﻢ ﻣﺎ ﺯﻟﺘﻢ ﺗﺼﺪﻗﻮﻥ ﺍﺪﺩﻳﻦ ﺍﻟﺬﻳﻦ ﻇﻬﺮﻭﺍ ﻻﺛﲏ ﻋﺸﺮ ﻗﺮﻧﺎ ،ﻓﻤﺎ ﻟﻜﻢ
ﺗﻨﻜﺮﻭﻥ ﺍﳌﻮﻋﻮﺩ ﺍﻟﺬﻱ ﻇﻬﺮ ﻋﻨﺪ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﻭﺍﻟﺬﻱ ﱂ ﻧـ ﺰ ﹾﻝ ﻧﺆﻛﺪ ﻟﻜﻢ
ﳎﻴﺌﻪ .ﻛﻤﺎ ﻧﺒﻪ ﺍﳌﺆﻣﻨﲔ ﺑﻪ ﺃﻥ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺘﺬﻛﺮﻭﺍ ﺩﻭﻣﺎ ﺃﻧﻪ ﻻ ﺑ ﺪ ﳍﻢ ﻣﻦ ﺃﻥ
ﻳﺪﺧﻠﻮﺍ ﺍﻟﻨﲑﺍﻥ ﺍﳌﻠﺘﻬﺒﺔ ،ﻭﻋﻨﺪﻫﺎ ﺳﻴﻄﻠﻊ ﻳﻮﻡ ﻏﻠﺒﺔ ﺍﻹﺳﻼﻡ ﻭﳎﺪﻩ ﺛﺎﻧﻴﺔ .ﺑﺎﺧﺘﺼﺎﺭ
ﺗﺮﺳﻢ ﻟﻨﺎ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺷﺪﺓ ﺍﳌﻌﺎﺭﺿﺔ ﺍﻟﱵ ﺳﺘﺘﻌﺮﺽ ﳍﺎ ﺍﻷﲪﺪﻳﺔ ﰲ ﺍﳌﺴﺘﻘﺒﻞ.
ﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ِﺇ ﹾﺫ ﻫ ﻢ ﻋﹶﻠﻴﻬﺎ ﹸﻗﻌﻮ ﺩ ﻓﻴﻈﻬﺮ ﻣﻨﻪ ﺃﻥ ﺍﻷﻋﺪﺍﺀ ﺳﻴﺘﻔﺮﺟﻮﻥ ﻋﻠﻰ
ﺗﻌﺬﻳﺐ ﺍﳌﺆﻣﻨﲔ ﻓﺮﺣﲔ .ﺍﻟﺘﻌﺬﻳﺐ ﻧﻮﻋﺎﻥ :ﺗﻌﺬﻳﺐ ﺗﻌﻘِﺒﻪ ﻣﺸﺎﻋﺮ ﺍﻟﺮﲪﺔ ﰲ ﻗﻠﺐ
ﺍﳌﻌﺬﱢﺏ ،ﻭﻣﺜﺎﻟﻪ ﺇﻋﺪﺍﻡ ﺍﺮﻡ ﺷﻨﻘﹰﺎ ،ﺇﺫ ﻳﺘﺄﺳﻒ ﻋﻠﻰ ﻣﻮﺗﻪ ﺍﻟﻘﺎﺿﻲ ﻭﺍﻟﺸﺮﻃﺔ ﺃﻳﻀﺎ،
ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﺗﻌﺬﻳﺐ ﺁﺧﺮ ﻳﺸﻌﺮ ﺍﳌﻌﺬﱢﺏ ﺇﺛﺮﻩ ﺑﺎﻟﻔﺮﺣﺔ ﻭﺍﻟﺘﻔﺎﺧﺮ ﺑﺄﻧﻪ ﻗﺪ ﺃﺣﺴﻦ ﺻﻨﻌﺎ؛
ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﻨﺒﺊ ﻫﻨﺎ ﺃﻥ ﻫﺆﻻﺀ ﺍﳌﻌﺬﱢﺑﲔ ﺳﻴﻔﺮﺣﻮﻥ ﺑﺘﻌﺬﻳﺐ ﺍﳌﺆﻣﻨﲔ ،ﻭﻛﺄﻢ ﻳﻘﻮﻣﻮﻥ
ﲟﺴﲑﺍﺕ ﻭﻣﻈﺎﻫﺮﺍﺕ ﺍﺣﺘﻔﺎ ﹰﻻ ﺑﻔﻌﻠﺘﻬﻢ ﻫﺬﻩ .ﻭﻣﺜﺎﻟﻪ ﰲ ﲨﺎﻋﺘﻨﺎ ﺍﺳﺘﺸﻬﺎﺩ ﺍﻟﺼﺎﺣﺒﺰﺍﺩﺓ
ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺍﻟﺸﻬﻴﺪ ،ﺇﺫ ﱂ ﻳﺮﲪﻪ ﺃﺣﺪ ﳌﺎ ﺍﺳﺘﺸﻬﺪ ﺭﲨﺎ .ﻟﻘﺪ ﺍﺷﺘﺮﻙ ﰲ ﻋﻤﻠﻴﺔ
ﻚ ﻭﺣﺎﺷﻴﺘﻪ ﻛﻠﻬﻢ ،ﳛﺮﺽ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﻋﻠﻰ ﺭﲨﻪ .ﻭﺑﺘﻌﺒﲑ ﺁﺧﺮ ﺇﻢ ﺭﲨﻪ ﺍﳌِﻠ
ﻛﺎﻧﻮﺍ ﳚﺘﻤﻌﻮﻥ ﻟﺘﻌﺬﻳﺒﻪ ﻓﺮﺣﲔ ﻛﺄﻢ ﰲ ﻋﺮﺱ.
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ﲔ ﺷﻬﻮ ﺩ .ﻭﺍﻟﺸﻬﻮﺩ ﲨ ﻊ ﰒ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭ ﻫ ﻢ ﻋﻠﹶﻰ ﻣﺎ ﻳ ﹾﻔ ﻌﻠﹸﻮ ﹶﻥ ﺑِﺎﹾﻟ ﻤ ﺆ ِﻣِﻨ
ﺷﺎﻫﺪ ،ﻳﻘﺎﻝ :ﺷﻬِﺪ ﻳﺸﻬﺪ ﺷﻬﻮﺩﺍ ﺃﻱ ﺣﻀﺮ ﻭﺍﻃﱠﻠﻊ ﻋﻠﻴﻪ؛ ﻓﺎﳌﻔﻬﻮﻡ ﺍﻷﻭﻝ ﳍﺬﻩ ﺍﻵﻳﺔ
ﺃﻢ ﻳﻌﺬﹼﺑﻮﻥ ﺍﳌﺆﻣﻨﲔ ﻭﻫﻢ ﻳﻌﻠﻤﻮﻥ ﺃﻢ ﺑﺮﻳﺌﻮﻥ؛ ﻭﺍﳌﻔﻬﻮﻡ ﺍﻟﺜﺎﱐ ﺃﻢ ﳛﻀﺮﻭﻥ ﻭﻗﺖ
ﺗﻌﺬﻳﺒﻬﻢ ﻭﻳﺘﻔﺮﺟﻮﻥ ﻋﻠﻴﻬﻢ ﻭﻻ ﺗﺄﺧﺬﻫﻢ ﻢ ﺭﲪ ﹲﺔ.
ﻋﻠﻤﺎ ﺃﻥ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ِﺇ ﹾﺫ ﻫ ﻢ ﻋﹶﻠﻴﻬﺎ ﹸﻗﻌﻮ ﺩ ﻳﻮﺿﺢ ﺃﻣﺮﻳﻦ :ﺃﻭﳍﻤﺎ ﺃﻢ
ﺳﻴﺠﻤﻌﻮﻥ ﺍﻟﻨﺎﺱ ﻭﻳﻘﻴﻤﻮﻥ ﺍﺣﺘﻔﺎ ﹰﻻ ﻟﻴﻌﺬﺑﻮﺍ ﺍﳌﺆﻣﻨﲔ ﺃﻣﺎﻡ ﺍﳉﻤﻴﻊ ،ﻭﺛﺎﻧﻴﻬﻤﺎ ﺃﻢ
ﺳﻴﻌﺬﹼﺑﻮﻢ ﻋﻠﻰ ﺍﻟﺘﻮﺍﱄ ،ﻷﻥ ﺍﻟﻘﻌﻮﺩ -ﺃﻱ ﺍﻟﻌﻜﻮﻑ ﻋﻠﻰ ﺍﻟﺸﻲﺀ -ﻳﻌﲏ ﻣﻮﺍﺻﻠﺔ
ﺖ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﻣﺮ ..ﺃﻱ ﺍﻟﻌﻤﻞ ﺑﻼ ﺍﻧﻘﻄﺎﻉ .ﻭﰲ ﺍﻟﻠﻐﺔ ﺍﻷﺭﺩﻳﺔ ﺃﻳﻀﺎ ﻳﻘﺎﻝ :ﺃﻧﺖ ﺟﻠﺴ
ﻭﺍﺻ ﹾﻠﺘﻪ ﻭﻣﺎ ﺗﺮﻛﺘﻪ .ﻓﻴﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻢ ﻳﻌﺎﺭﺿﻮﻥ ﺍﳌﺆﻣﻨﲔ ﻣﺘﻌﻤﺪﻳﻦ ﻣﺪﺭﻛﲔ ﺃﻢ
ﻳﻜﺬﺑﻮﻥ ﻭﳜﺪﻋﻮﻥ ،ﻭﺃﻥ ﻫﺬﻩ ﺍﳌﻌﺎﺭﺿﺔ ﺳﺘﺴﺘﻤﺮ ﻟﺰﻣﻦ ﻃﻮﻳﻞ ،ﻭﺗﻘﻊ ﺃﺣﺪﺍﺙ ﺗﻌﺬﻳﺐ
ﺍﳌﺆﻣﻨﲔ ﻣﺮﺓ ﺑﻌﺪ ﺃﺧﺮﻯ.
ﻭﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺗﺼﺮﻓﺎﺕ ﻣﻨﺎﻫﻀﻲ ﺍﻷﲪﺪﻳﺔ ﳒﺪ ﻭﻛﺄﻥ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻗﺪ ﺭﲰﺖ
ﺣﺎﳍﻢ؛ ﻓﺈﻢ ﻳﻌﻠﻤﻮﻥ ﺟﻴﺪﺍ ﺃﻥ ﺍﳊﻖ ﻛﻤﺎ ﺗﻘﻮﻟﻪ ﺍﻷﲪﺪﻳﺔ ،ﻭﻣﻊ ﺫﻟﻚ ﻳﺮﻭﻥ ﻣﻌﺎﺭﺿﺔ
ﻼ ﻟﻮ ﻗﻠﻨﺎ ﺍﻟﻴﻮﻡ ﺇﻥ ﺍﳌﻘﺎﻡ ﺍﻟﺴﺎﻣﻲ ﻫﺬﺍ ﺍﳊﻖ ﻟﺰﺍﻣﺎ ،ﻷﻧﻪ ﻗﻴﻞ ﻣِﻦ ﻗِﺒﻞ ﺍﻷﲪﺪﻳﺔ .ﻓﻤﺜ ﹰ
ﺍﻟﺬﻱ ﺗﺒﻮﺀﻩ ﺍﻟﺮﺳﻮﻝ ﻗﺪ ﺗﺒﻮﺀﻩ ﲜﻬﺪﻩ ﻭﺳﻌﻴﻪ ،ﺃﻗﺎﻣﻮﺍ ﺿﺠﺔ ﰲ ﺍﻟﻌﺎﱂ ﺃﻥ ﺍﻷﲪﺪﻳﲔ
ﻳﺴﻴﺌﻮﻥ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ،ﻣﻊ ﺃﻧﻪ ﻟﻴﺲ ﰲ ﺫﻟﻚ ﺃﻱ ﺇﺳﺎﺀﺓ ،ﺑﻞ ﻓﻴﻪ ﺗﻌﻈﻴﻢ ﻭﺗﻮﻗﲑ ﻟﻪ
.ﻛﻨﺖ ﺃﻇﻦ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ ﱂ ﻳﻘﺮﺀﻭﺍ ﻛﺘﺒﻨﺎ ،ﻭﻳﺜﲑﻭﻥ ﺍﻟﻀﺠﺔ ﺿﺪﻧﺎ ﲟﺎ
ﱄ ﺃﺣﺪ ﺍﻹﺧﻮﺓ ﻗﺒﻞ ﺑﻀﻌﺔ ﺃﻳﺎﻡ ﻗﺼﺎﺻﺔ ﺟﺮﻳﺪﺓ ﲰﻌﻮﻩ ﻣﻦ ﺍﻵﺧﺮﻳﻦ ،ﻭﻟﻜﻦ ﺃﺭﺳﻞ ﺇ ﹼ
ﻼ :ﺍﻧﻈﺮﻭﺍ ﻛﻴﻒ ﺍﻗﺘﺒﺲ ﻓﻴﻬﺎ ﺻﺎﺣﺐ ﺍﳉﺮﻳﺪﺓ ﻋﺒﺎﺭ ﹰﺓ ﻣﻦ ﺧﻄﺒﱵ ،ﰒ ﻋﻠﹼﻖ ﻋﻠﻴﻬﺎ ﻗﺎﺋ ﹰ
ﻳﺴﻲﺀ ﺍﻷﲪﺪﻳﻮﻥ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺇﺫ ﻳﻘﻮﻟﻮﻥ ﺇﻥ ﺍﻟﺮﺳﻮﻝ ﻗﺪ ﻧﺎﻝ ﻫﺬﺍ ﺍﳌﻘﺎﻡ
ﺑﻘﻮﺓ ﻋﻤﻠﻪ ،ﻭﱂ ﻳﻜ ﻦ ﻫﺬﺍ ﳎﺮ ﺩ ﻫﺒﺔ ﺭﺑﺎﻧﻴﺔ .ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥ ﺻﺎﺣﺐ ﺍﳉﺮﻳﺪﺓ ﻛﺎﻥ
ﻳﻔﻬﻢ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ،ﻭﻟﻜﻨﻪ ﺭﺃﻯ ﻣﻌﺎﺭﺿﺘﻨﺎ ﺿﺮﻭﺭﻳﺔ ﻟﻴﺜﻮﺭ ﺍﻟﻨﺎﺱ ﺿﺪﻧﺎ ﻭﻳﺸﺘﻌﻠﻮﺍ
ﲔﻏﻀﺒﺎ .ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻫﻨﺎ :ﻭ ﻫ ﻢ ﻋﻠﹶﻰ ﻣﺎ ﻳ ﹾﻔ ﻌﻠﹸﻮ ﹶﻥ ﺑِﺎﹾﻟ ﻤ ﺆ ِﻣِﻨ
ﺷﻬﻮ ﺩ ..ﺃﻱ ﺃﻢ ﺷﺎﻫﺪﻭﻥ ﻋﻠﻰ ﻣﺎ ﻳﺄﺗﻮﻧﻪ ﻣﻦ ﺗﺼﺮﻓﺎﺕ ﺧﺎﻃﺌﺔ ﻣﺘﻌﻤﺪﺓ .ﺇﻢ
א
وج
٤٨٣ אא
ﺳﻴﻈﻠﻤﻮﻥ ﺍﳌﺆﻣﻨﲔ ﻭﻫﻢ ﻳﻌﻠﻤﻮﻥ ﺃﻢ ﻳﻈﻠﻤﻮﻥ ،ﻭﺳﻴﻜﺬﺑﻮﻥ ﻭﳜﺪﻋﻮﻥ ﻭﻫﻢ ﻳﻌﻠﻤﻮﻥ
ﺃﻢ ﻳﻔﺘﺮﻭﻥ ﻭﳜﺪﻋﻮﻥ ،ﻭﻣﻊ ﺫﻟﻚ ﻟﻦ ﻳﺮﺗﺪﻋﻮﺍ ﻋﻦ ﺍﳌﻌﺎﺭﺿﺔ.
∩∪ ω‹Ïϑptø:$# Í“ƒÍ•yèø9$# «!$$Î/ (#θãΖÏΒ÷σムβr& HωÎ) öΝåκ÷]ÏΒ (#θßϑs)tΡ $tΒuρ
∩⊇⊃∪ Íκy−
ﺷﺮﺡ ﺍﻟﻜﻠﻤﺎﺕ:
ﻭﻣﺎ ﻧﻘﹶﻤﻮﺍ :ﻧ ﹶﻘ ﻢ ﻣﻨﻪ ﻛﺬﺍ :ﺃﻧﻜﺮﻩ ﻋﻠﻴﻪ ،ﻭﻋﺎﺑﻪ ﻭﻛﺮِﻫﻪ ﺃﺷ ﺪ ﺍﻟﻜﺮﺍﻫﺔ ﻟﺴﻮ ِﺀ ﻓﻌﻠﻪ.
ﻭﻧﻘﹶﻢ ﻣﻨﻪ :ﻋﺎﹶﻗﺒﻪ) .ﺍﻷﻗﺮﺏ(
ﺍﻟﺘﻔﺴﲑ :ﺃﻱ ﺃﻥ ﻫﺆﻻﺀ ﺍﳌﻌﺬﱢﺑﲔ ﻻ ﻳﻨﻘِﻤﻮﻥ ﻣِﻦ ﻫﺆﻻﺀ ﺍﳌﻀﻄﻬﺪﻳﻦ ﻷﻥ ﺃﻣﺮﺍ
ﺳﺎﺀﻫﻢ ﻣﻨﻬﻢ ،ﺇﺫ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﺮﻣﻮﻫﻢ ﺑﻌﻴﺐ ﺣﻘﻴﻘﻲ ،ﺇﳕﺎ "ﺟﺮﳝﺘﻬﻢ" ﺃﻢ
ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﺗﻌﺎﱃ .ﻻ ﺷﻚ ﺃﻥ ﻫﺆﻻﺀ ﺍﳌﻌﺬﱢﺑﲔ ﺃﻳﻀﺎ ﻳﻜﻮﻧﻮﻥ ﻣﺆﻣﻨﲔ ﺑﺎﷲ ﺗﻌﺎﱃ،
ﻭﻟﻜﻨﻬﻢ ﻳﺆﻣﻨﻮﻥ ﺑﺈﻟﻪ ﻣﻴﺖ ،ﻻ ﺑﺎﷲ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻤﻴﺪ ..ﺍﻹﻟﻪ ﺍﳊﻲ ﺍﻟﻘﺎﺩﺭ ﻛﻤﺎ ﺳﻴﺆﻣﻦ
ﺃﺗﺒﺎﻉ ﻫﺬﺍ ﺍﳌﻮﻋﻮﺩ .ﻭﻫﺬﺍ ﻣﺎ ﺳﻴﺪﻓﻌﻬﻢ ﳌﻌﺎﺭﺿﺘﻬﻢ ﻭﺇﻳﺬﺍﺋﻬﻢ ﻭﺍﺎﻣﻬﻢ ﺃﻢ ﻗﺪ ﺍﺧﺘﻠﻘﻮﺍ
ﺩﻳﻨﺎ ﺟﺪﻳﺪﺍ .ﻫﺆﻻﺀ ﻳﻌﺮِﺿﻮﻥ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺇﳍﹰﺎ ﲪﻴﺪﺍ ،ﺑﻴﻨﻤﺎ ﻳﻨﺴﺐ ﺃﻭﻟﺌﻚ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ
ﻉ ﺍﻟﻨﻘﺎﺋﺺ ﻛﺎﻋﺘﻘﺎﺩﻫﻢ ﺃﻥ ﻋﻴﺴﻰ ﺣ ﻲ ﰲ ﺍﻟﺴﻤﺎﺀ ،ﺃﻭ ﺃﻥ ﺍﷲ ﺟﻌﻞ ﺍﻟﻨﱯ ﺃﻧﻮﺍ
ﺃﻓﻀﻞ ﺍﻟﺮﺳﻞ ﺩﻭﳕﺎ ﺳﺒﺐ ،ﺇﺫ ﻛﺎﻥ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﺴﺒﻘﻪ ﻏﲑﻩ ﻟﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻳﺘﻮﻗﻒ
ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ .ﻓﺎﳊﻖ ﺃﻥ ﻛﻞ ﻋﻘﻴﺪﺓ ﻳﻄﻌﻨﻮﻥ ﺑﺴﺒﺒﻬﺎ ﰲ ﲨﺎﻋﺘﻨﺎ ﺗﺆﻛﹼﺪ ﲪﺪ ﺍﷲ
ﻭﺛﻨﺎﺀﻩ ،ﻭﻟﻜﻦ ﻛﻞ ﻋﻘﻴﺪﺓ ﻣﻦ ﻋﻘﺎﺋﺪﻫﻢ ﻫﺬﻩ ﺗﺴﻲﺀ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ .ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﱂ
ﺤﻤِﻴ ِﺪ...ﻳﻘﻞ ﺍﷲ ﺗﻌﺎﱃ ﻫﻨﺎ "ﺇﻻ ﺃﻥ ﻳﺆﻣﻨﻮﺍ" ،ﺑﻞ ﻗﺎﻝ ﺇِﻻ ﹶﺃ ﹾﻥ ﻳ ﺆ ِﻣﻨﻮﺍ ﺑِﺎﻟﱠﻠ ِﻪ ﺍﹾﻟ ﻌﺰِﻳ ِﺰ ﺍﹾﻟ
ﺃﻱ ﺃﻥ ﻛﻼ ﺍﻟﻔﺮﻳﻘﲔ ﺳﻴﺆﻣﻦ ﺑﺎﷲ ،ﻭﻟﻜﻦ ﺍﻟﻔﺎﺭﻕ ﺃﻥ ﺃﻭﻟﺌﻚ ﺍﻟﻘﻮﻡ ﻳﺆﻣﻨﻮﻥ ﺑﺈﻟ ٍﻪ ﻏ ِﲑ
א
وج
٤٨٤ אא
ﻋﺰﻳﺰ ﻭﻻ ﲪﻴﺪ ،ﺃﻣﺎ ﻫﺆﻻﺀ ﻓﻴﺆﻣﻨﻮﻥ ﺑﺎﷲ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻤﻴﺪ؛ ﻭﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﻫﻮ ﺃﺻﻞ
ﻛﻞ ﺍﻟﻌﺪﺍﺀ.
ﺽ ..ﺃﻱ ﺃﻥ ﻫﺆﻻﺀ ﺕ ﻭﺍ َﻷ ﺭ ِ
ﺴﻤﺎﻭﺍ ِ
ﻚ ﺍﻟ
ﰒ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﺍﱠﻟﺬِﻱ ﹶﻟ ﻪ ﻣ ﹾﻠ
ﻚ ﺍﻟﺴﻤﺎﻭﺍﺕﺍﳌﻀﻄﻬِﺪﻳﻦ ﻟﻦ ﻳﻨﺘﺒﻬﻮﺍ ﺇﱃ ﺃﻥ ﻫﺆﻻﺀ ﺍﳌﻈﻠﻮﻣﲔ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ ﺍﻟﺬﻱ ﻫﻮ ﻣﺎِﻟ
ﻭﺍﻷﺭﺽ ﻭﻳﺴﻌﻮﻥ ﻹﺭﺳﺎﺀ ﻋﻈﻤﺘﻪ ﻭﲪﺪﻩ ﺗﻌﺎﱃ ،ﻓﻠﻦ ﻳﺴﻜﺖ ﻋﻠﻰ ﺍﺿﻄﻬﺎﺩﻫﻢ .ﺇﻥ
ﺃﺫ ﹼﻝ ﺇﻧﺴﺎﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻳﻀﺎ ﳛﺘﺮﻡ ﻣﻦ ﻳﻜﺮِﻣﻪ ،ﻓﻜﻴﻒ ﳝﻜﻦ ﺃﻥ ﻳﻨﺠﺢ ﺍﻟﻌﺪﻭ ﰲ ﺗﺪﻣﲑ
ﻗﻮﻡ ﻳﺴﻌﻮﻥ ﻟﺘﻮﻃﻴﺪ ﻋﻈﻤﺔ ﻣﺎﻟﻚ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﲪﺪﻩ؟ ﺃﻻ ﻳﻔ ﹼﻜﺮﻭﻥ ﺃﻥ ﻣﺎﻟﻚ
ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﺳﻴﺜﻮﺭ ﻏﲑ ﹰﺓ ﺑﺮﺅﻳﺔ ﻇﻠﻤﻬﻢ ،ﻓﻴﺴﺤﻘﻬﻢ ﺑﺮﺣﻰ ﻏﻀﺒﻪ؟
ﰒ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﱠﻠ ﻪ ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ﺷ ﻲ ٍﺀ ﺷﻬِﻴ ﺪ ..ﺃﻱ ﺃﻢ ﻳﻀﻄﻬﺪﻭﻥ ﺍﳌﺆﻣﻨﲔ
ﻋﻤﺪﺍ ﻣﻐﺮﻭﺭﻳﻦ ﺑﺄﻥ ﺍﳉﻤﺎﻫﲑ ﻣﻌﻬﻢ ،ﻓﻼ ﻳﻘﺪﺭ ﻫﺆﻻﺀ ﻋﻠﻰ ﺃﻥ ﻳﻀﺮﻭﻫﻢ ﺷﻴﺌﹰﺎ .ﻭﻟﻜﻦ
ﻫﺆﻻﺀ ﺍﳌﻐﺮﻭﺭﻳﻦ ﻻ ﻳﺪﺭﻭﻥ ﺃﻧﻨﺎ ﺃﻳﻀﺎ ﻧﺮﺍﻗﺐ ﻛﻞ ﺷﻲﺀ ﻭﻧﺴﺠﻠﻪ .ﺇﺫﺍ ﻛﺎﻥ ﻫﺆﻻﺀ ﻗﺪ
ﻏﺮﻫﻢ ﺃﻥ ﺃﻏﻠﺒﻴﺔ ﺍﳉﻤﺎﻫﲑ ﻣﻌﻬﻢ ﳛﺘﺮﻣﻮﻢ ﻭﻳﺴﺘﺤﺴﻨﻮﻥ ﻓﻈﺎﺋﻌﻬﻢ ،ﻓﻜﻴﻒ ﻳﻈﻨﻮﻥ ﺃﱐ
ﺳﺄﻇ ﹼﻞ ﺻﺎﻣﺘﺎ ﻋﻠﻰ ﺍﺿﻄﻬﺎﺩﻫﻢ ﻟﻘﻮﻡ ﻳﺴﻌﻮﻥ ﻹﻗﺎﻣﺔ ﻋﻈﻤﱵ ﻭﲪﺪﻱ ﰲ ﺍﻷﺭﺽ؟
ﻛﻼ ،ﺳﺄﻧـﺰﻝ ﻟﻨﺼﺮﻢ ﺣﺘﻤﺎ ،ﻭﺃﺳﺤﻖ ﻫﺆﻻﺀ ﺍﻟﻈﺎﳌﲔ ﺑﻐﻀﱯ.